LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,     N.    J. 


Dk'ision 


Section. 


i^ia^ 


FOUR    SERMONS 

CHRISTIAN  BAPTISM; 


I  N  •  W  H  I  C  H   T  II  E 

PRIVILEGE  OF  BELIEVERS, 

UNDER    THE    GOSP  EL, 

R  E  S  P  E^C  T  n<  G  T  H  E 

MODE  AND  SUBJECTS  of  BAPTISM, 

IS  ESTABLISHED  AND  ILLUSTRATED. 


PUBLISHED  AT  TUE  REQUEST  OF  THE  HEARERS. 

|;    *      •       PA^XaR.  OF  THJE  ChUBLCH   OE  Christ  ATfeRANGE-DAL.E.  . . 

I 

i  ELIZABETH  TOW  N: 

Printed  FOR  the  Author  by  SHEPARD  KOLLOCK. 


M,DCC,XCI, 


ADVERTISEMENT. 

THE  following  Sermons  zoere  preached  at  the 
particular  Rcqucjl  of  a  Number  of  ferious  Per- 
fonSy  without  the  mojl  dijlant  Thought  of  their  Pub- 
lication, However,  through  the  Importunity  of  the 
Hearers,  feconded  by  the  Defirc  and  Advice  of  fe- 
ver al  Gentleman,  who  honored  them  with  a  Peruf 
al,  they  are  now  offered  to  the  Public,  with  nofmall 
Degree  of  Reluctance,  in  their  plain, native  Brefs. 

The  Author  has  Nothing  further  to  add,  except 
his  mojt  ardent  Wifhes,  that  they  may  be  ufeful  in 
the  Caufe  of  Truth,  and  promote  the  Glory  ofGod^ 
in  uniting,  edfying  and  conforting  his  dear  Peo^ 
pU. 


C3^         ■  ^ 

SERMON       L 

On  christian  BAPTISM. 


Matthew  xxviii.  19,  20. 

Goye^  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Gho/i; — Teaching  them  to  ob- 
ferve  all  things  whatfoever  I  have  commanded 
you:  and,  lo,  I  am  vnth  you  alway^  even  unto 
the  end  of  the  world. 

My  dear  friends,  and  beloved  brethren, 

IT  is  my  prefent  defign  to  addrefs  you  on  the 
ferious  and  important  fubjeft  of  Baptifm. — 
Treating  this  point,  as  God  fhall  enable  me,  in  a 
courfe  of  fermons,  I  (hall  endeavor  to  handle  the 
fubjeft  with  great  plainnefs  and  candor,  not  feek- 
ing  fo  much  the  applaufe  of  man,  or  the  convic- 
tion of  thofe  who  differ  from  us,  as  the  eflablifh- 
ment  of  your  minds  in  the  truth.  The  words 
which  I  have  now  read  are  joyful,  folemn  words. 
They  were  fpoken  in  a  very  afFefting  fituation — 
they  are  fome  of  the  laft  words  of  our  blefled  Lord 
ana  Saviour  to  his  dear  difciples.  In  the  preced- 
ing chapter,  we  have  an  account  of  his  crucifixion, 
and  pamful  death  on  the  crofs — In  this,  of  his 
joyful  refurreftion  and  appearance  to  the  apof- 
tles,  whom  he  imformed  of  his  acceptance  with 
God  as  the  Mediator  and  Saviour,  and  of  his 


[   4   3  ■> 

great  power  in  heaven  and  earth.  He  gave  them 
the  comminion  in  our  text^''  Go  ye.  therefore, 
*'  and  teach  all  nations,  baptizing  them  in  the 
'•'  n^nie  of  the  Father,  and  of  the  Son,  and  of  the 
"  Holy  Gholl ;— Teaching  them  to  obfervc  all 
"  things  whatfoever  I  have  commanded  you: 
'■  and,  lo,  I  am  with  you  alway,  even  unto  the 
'*  end  of  the  world.' 

I  fliall  here  mention  feveral  things  of  great  im- 
portance to  the  fubjefl  before  us,  in  which  all 
parties  agree;  and  bf g  you  will  keep  them  in 
view  through  the  enfumg  difcourfes. 

Firjl,  OurblefTed  Saviour's  command,  in  this 
text,  is  equally  binding  on  all  his  niinilters,  in  all 
ages  of  the  world — that  they  are  to  preach  the 
g^fpel  to  every  creature,  and  to  teach  all  who 
are  capable  of  inOruftion,  in  all  the  doftrines  he 
has  revealed  in  his  word. 

Second,  The  miniflers  of  Chrift  are  to  baptize 
among  the  nations,  "  in  the  name  of  the  Father, 
*-*  Son, and  Holy  Ghoft,"  all  thofe,and  only  thofe, 
who,  according  to  his  revealed  will,  are  the  pro- 
per fubjecis  of  baptifm. 

.  ThiTil,  All  lij?;  miniflers,  by  this,  are  bound  ta 
teach  the  nations  to  oblerve  and  obey  all  things, 
whatfoever  he  hath  commanded;  all  the  laws' 
ordmancrs,  and  inllitutions,  which,  according  to 
the  fcriptures,  are  m  force  under  the  gofpel  dif- 
penfaiion. 

Fourtiu  Let  It  be  well  obferved,  that  accord- 
ing to  this  promife^  Chn(l:  will  be  with /i?j:jninif-. 


C    5    ] 

tcrs,  to  fupport  and  comfort  them — 'to  blefs  and 
fucceed  them  in  the  glorious  work  unto  the  end 
of  the  world.  Thefe  things  being  obferved,  I 
fhall  proceed  to  confider  our  text,  with  reference 
only  to  the  facrament  of  baptifm — and  Ihall  en- 
deavor to  fhew, 

I.  That  baptifm  with  water  is  an  inftitution 
of  Chrift,  to  be  a  ftanding  ordinance  in  his  church 
to  the  end  of  the  world. 

II.  I  (hall  fpeak  of  the  mode  of  baptifm  as  it 
refpefts  the  controverfy  between  us  and  our 
brethren  called  Baptills. 

I.  I  am  to  fpeak  of  water-baptifm,  and  fiiew 
that  it  is  an  inftitution  of  Chrift,  to  be  a  ftand- 
ing ordinance  in  the  church  to  the  end  of  the 
world. 

There  is  a  baptifm  of  the  Holy  GJioS:,  and 
wmh  fire,  agreeably  to  Mark  i.  8.  "  I,  indeed, 
*' have  baptized  you  with  water,  but  he  Ihall 
*'  baptize  you  with  the  Holy  Ghoft."  Luke  iii. 
16.  *'  He  ihall  baptize  you  with  the  Holy  Ghoft, 
"  and  with  fire."  But  its  adniiniftration  Chrift 
has  referved  to  himfelf.  We  no  where  read  of 
his  commanding  any  to  admin  ifter  fuch  a  bap- 
tifm. Some,  indeed,  fince  the  apoftles'  day, have 
undertaken  to  do  it;  but  we  expeft  they  will 
itand  reproved  in  the  great  day  of  the  Lord. 

That  baptifm  by  water  i.s  an  inftitution  of 
Chrift,  is  very  evident  from  O'urtext.  "  Go, fays 
"  Chrift,  teach,  or  difciple  all  nations,  baptizing 
''  them/'  &c.     They  are  com  \nandcd  to  teach. 


[  6  3 

and  the}^  are  commanded  to  baptize.  The  fame 
precept  is  alfo  recorded,  Mark  xvi.  15, 16.  "  And 
*'  he  laid  unto  them.  Go  ye  into  all  the  world, 
*'  and  teach  the  gofpel  unto  every  creature.  He 
''  that  believeth,  and  is  baptized,  fhall  be  faved; 
"  but  he  that  believeth  not  fhall  be  damned." — 
We  accordingly  find  the  apoflles,  and  primitive 
minillers  of  Chrifl,  baptizing  all  whom  they  dif- 
ciplined  to  him.  On  the  day  of  Pentecofl,  when 
three  thoufand  were  added  to  the  church  in  one 
day,  the  apoflles  called  on  them  to  repent,  and 
be  baptized.  The  Quakers,  and  fome  others, 
deny  that  baptifm  with  water  is  to  be  continued 
in  the  church;  but  the  contrary  feems  evident, 
from  the  very  face  of  the  command.  The  apof- 
lles, and  fucceeding  minillers  of  Chrifl,  were 
commanded  to  teach,  to  preach  the  gofpel,  and 
to  baptize  all  nations;  and  in  faithfully  teaching 
and  baptizing,  Chrifl  promifes  to  be  with  them 
to  the  end  or  the  world.  Our  bleffed  Saviour, 
likewife,  exprefsly  enjoins  on  the  apoflles,  to 
teach  his  difciples  to  obferve  all  things  whatfo- 
ever  he  hath  commanded  them;  but  baptifm  by 
water  was  the  command  which  had  jufl  then 
proceeded  from  his  facred  lips.  It  is  manifefl 
that  the  primitive  church  received  the  practice 
from  the  apoilles,  and  obferved  it  as  a  com-i 
mand  of  Chrifl. 

The  dcfic^n  of  baptifm  as  a  feal  of  the  cove* 
nant,  and  badge  of  the  Chriflian  profefTion — its 
ufe  as  an  initiating  ordinance  into  the  church, 
and  its  obvious  figniHcation,  all  plainly  fliew  it 
to  bea  flanding  inliiiution  in  the  church,  and 
to  be  adminiftercd  with  water,  to  all  proper  fub- 
jecls,  *•'  in  the  n^me  of  the  Father,  and  of  the 


C    7    ] 

Son,  and  of  the  Holy  Ghoft,"  by  all  the  faith- 
ful  minifters  of  Jefus  Chrift. 

II.  I  am  now  to  fpeak  of  the  mode  of  baptifm. 

_:  Before  I  proceed,  two  remarks  are  worthy  of 
particular  notice. 

1.  As  baptifm  is  merely  a  pofitive  inftitutioa 
of  Chrift,  nothing,  with  regard  to  its  mode,  fliould 
be  made  effential,  but  what  Chrift  has  exprefsly 
enjoined.  This  obfervation  muft  be  too  evident 
to  meet  with  any  oppofition.  Should  any  think 
this  or  that  mode  moft  decent,  convenient,  or 
fignificant,  let  them  anfwer  a  good  confcience, 
where  the  fcriptures  are  filent;  but  let  them  not 
make  it  effential  to  baptifm,  unlefs  it  is  exprefs- 
ly enjoined  by  Chrift. 

# 

2.  No  denomination  of  Chriftians  has  a  right 
to  fet  up  one  mode  of  baptifm  as  effential,  and 
exclude  all  other  modes  without  exprefs  fcrip- 
ture  warrant,  or  fome  pofitive  proof,  that  it  is 
the  will  of  Chrift,  the  great  king  and  head  of 
the  church.  The  reafon  of  this  is  plain.  Since 
it  is  the  prerogative  of  Chrift  to  appoint  the  or- 
dinances of  his  church,  it  muft  belong  to  him  a- 
lone  to  determine,  what  fhould  be  confidered  ef- 
fential to  them.  For  any,  therefore,  to  deter- 
mine the  exclufive  mode  of  baptifm,  or  make 
any  thing  effential  to  it,  which  Chrift  himfelf  has 
not  appointed,  is  not  only  very  uncharitable  to 
their  trethren,  but  alfo  a  great  prefumption  on 
the  prerogative  of  Chrift.  Our  brethren,  the  Bap- 
lifts,  my  hearers,  hold  with  us,  that  baptifm  muft 
be  adminiilered,  by  a  regular  minifter  of  Chrift, 


C    8     ] 

with  water,  in  the  name  of  the  Father,  Son,  and 
Holy  Ghoft;  but,  they  affert,  that  it  muft  be 
done  in  the  mode  of  dipping,  or  plunging  the 
whole  body  under  water,  otherwife  it  would  be 
no  Chrillian  baptifm.  Let  us  now  candidly  ex- 
amine this  matter.  The  queftion  is  not,  wheth-  i 
er  dipping  or  plunging  is  baptifm,  but  whether 
plunging  or  dipping  is  the  only  Chriilian  bap- 
tifm. It  is  not  fufficient  for  them  to  prove  m 
the  cleared  manner,  that  plunging  is  a  proper 
mode  of  baptifm;  but  they  ought  to  prove,  and 
muft  prove,  if  they  do  any  thing  to  the  purpofe, 
that  plunging  is  the  only  baptifm  by  water  in- 
ftituted  by  Chrift.  Inattention  to  this  circum- 
ftance,  I  believe,  has  been  the  occafion  of  much 
doubt  and  confufion  in  the  minds  of  forae,  if 
not  the  fource  of  real  impofition,  in  this  point, 
on  many  Chriiiians,  But,  I  hope,  your  minds 
may  be  free  from  all  fiich  impohtions,  and  that 
you  may  be  able,  in  the  truth,  to  (land  faft  in  the 
liberty  wherewith  Chrift  has  made  you  free. 

Let  us  now,  keeping  thefe  things  in  view,  con- 
fider  the  words  of  the  inftitution,  as  we  have 
them  in  our  text.  ''  Go  ve,  therefore,  and  teach 
*'  all  nations,  baptizing  them  in  the  name  of  the 
"  Father,  and  of  the  Son,  and  of  the  Holy  Ghoft. 
"  Teachmg  them  to  obferve  all  things  whatfo- 
**  ever  I  have  commanded  you :  and,  lo,  I  am  with 
*'  you  alway,  even  unto  the  end  of  the  world," 
Here  we  have  the  plain  command  to  baptize,  but 
not  any  thing  pofitive  refpetiing  the  mode.  Does 
this  prove  that  plunging  is  the  only  fcripture- 
baptn'^m? — Would  not  one  of  the  baptifts  have 
expreffed  it  differently,  if  he  defigned  to  efta- 
bli(h  dipping  the  body  under  water  as  the  only 


[    9    3 

mode  of  baptifm?  Since  the  Baptlfts  afTert,  that 
the  true  meaning  of  the  word  baptize,  is  to  dip 
or  plunge  under  water,  this  muft  command  feme 
attention;  but  as  it  will  lead  us  back  to  the  ori- 
ginal language  in  which  the  gofpel  was  written, 
waters  too  deep  for  moft  of  you,  my  dear  hear- 
ers, I  fhall  firft  lead  you  where  you  may  fee  for 
yourfelves. 

1.  We  afTert,  that  the  word  baptize  does  not 
now  generally  fignify  to  plunge  or  dip  any  thing 
under  water;  nor  is  it  any  where  confinea  to  this 
fignification  alone,  but  among  the  Baptifts. — > 
They  fay,  on  the  contrary,  that  we  have  per- 
verted the  word  to  fupport  our  own  practice. — 
We  therefore  aflert, 

2.  That  the  Vv^ord  baptize  did  not,  in  our  Sa- 
viour's time,  always  fignify  plunging  or  dipping, 
Luke  xi.  38.  "  And,  when  the  Pharifee  law  it, 
"  he  marvelled,  that  he  had  not  firft  w^afiied  be- 
"  fore  dinner;"  or,  as  it  is  in  the  original,  that 
he  was  not  firft  baptized.  We  all  know  that  bap- 
tizing here  does  not  mean  the  dipping  or  plung- 
ing of  the  whole  body  under  water,  but  only  the 
v/afliing  of  the  hands.  But  is  the  word  baptize 
here  mifapplied  and  perverted  ?  Who  has  done  it  ? 

It  is  alfo  certain,  that  this  word  is  ufed  by  in- 
fpiration  to  fignify  divers  wafhing  v/ithout  any 
reference  to  the  mode.  Mark  vii.  4*  "  And  from 
"the  market,  except  they  baptize  or  waih,  they 
*'  eat  not."  The  word  ljapt?fmous,  in  this  and  the 
eight  verfe,  deferves  particular  attention.  Being 
in  the  plural  number^  it  muft  fig-nify   various 

B 


C      lO     ] 

modes  ofwafhing,  of  cups,  pots,  brazen  vefTels, 
and  of  tables.  The  word  is  likewife  applied  to 
the  many  kinds  of  ceremonial  wafhings.  Heb. 
ix.  lo.  ''  Only  in  meats  and  drinks,  and  divers 
*'  baptifms  or  wafhings."  Someof  thefe  walhings 
Qr  cleanfmgs  were  performed  by  pouring,  others 
by  fprinkling,  and  fomc  of  them  could  not  be 
done  by  dipping  or  plunging. 

There  are  many  other  places  in  the  fcriptures 
where  the  word  is  ufed  to  fignify  any  kind  of 
wafliing  or  cleanfing,  even  where  tnere  is  no  dip- 
ping. Some  of  our  brethren,  the  Baptifts,  may, 
perhaps,  ftill  infift,  that  according  to  the  beft 
lexicographers  and  moft  approved  mafters  of  the 
original  language,  this  word  (ignifies  dipping  or 
plunging  only. 

It  may  therefore  be  neceffary  for  their  fakes, 
to  pay  fome  farther  attention  to  this  matter ; 
thougli  if  all  the  Lexicons  in  the  world  fhould 
confirm  their  appropriate  meaning  of  the  word, 
it  ought  to  have  no  weight  with  you  contrary 
to  the  known  ufe  of  it  by  divine  infpiration — 
However,  for  your  better  fatisfaftion,  1  have  ex- 
amined a  number  of  lexicographers,  and  find, 
that  all  of  them  allow  the  word  baptizOy  to  fig- 
nify any  kind  of  wafhing,  or  cleanfing  with  wa- 
ter. This  matter,  I  believe,  will  be  clear  beyond 
all  doubt,  to  any  one  who  will  take  the  trouble 
to  examine  Hefychius,  Budeus,  Scapula,  Ste- 
phanus,  and  Dr.  Leigh's  Critica  Sacra.  They 
are  all  acknowledged  to  be  great  mafters  in  the 
Greek  language,  and  they  allow  the  word  to 
fignify  walhing  in  general. 

In  theirLexicons  and  Commentaries,  they  fay 
baptizo  lavo,  which  fignifies,  beyond  all  difpute. 


C    ii    3 

wafhjng  ill  general — laMifma  lavatio,  ablutio, 
wafliing,  ablution,  which  we  all  know  may  be 
done,  and  is  often  well  done  without  plunging 
the  body  all  under  the  water.  It  is  of  no  force 
to  fay,  that  the  word  alfo  fignifies  to  wafli  by 
dipping,  or  plunging ;  becaufe  it  then  allows  of 
otner  modes  of  baptizing  befides  dipping. 

This  is  granting  all  we  contend  for  in  the  text, 
that  our  biefled  Saviour  did  not  command  and 
fix  any  particular  mode  of  wafhing  with  water 
in  the  facred  inftitution  of  baptifm,  and  that  he 
does  not  require  dipping  or  plunging,  any  more 
than  fprinkling  or  pouring,  but  only  baptifm. 

Some  fay,  that  the  word  baptizo  is  derived 
from  bapto,  which  all  allow  to  fignify  dipping  or 
plunging  only,  as  the  dvers  do  when  they  mean 
to  tinge,  or  form  a  bright  color ;  and,  therefore, 
it  mult  have  been  the  defign  of  our  Saviour  to 
fix  the  mode  of  baptifm  by  that  word. — But  this 
is  nothing  to  the  purpofe.  If  our  Saviour  de- 
figned  to  eftablifti  the  mode  by  the  word,  why 
did  he  not  in  the  inftitution  of  baptifm,  make 
ufe  of  bapto  inftead  of  baptizo,  which  would  at 
once  have  carried  the  allufion  more  ftrongly, 
and  forever  fixed  the  mode  of  baptifm  to  plung- 
ing only,  as  the  Baptifts  would  have  it? — It  is 
more  than  probable  that  the  word  baptizo  was 
ufed  by  our  Saviour,  and  not  bapto;  becaufe  it 
carriea  the  beautiful  allufion  of  the  other,  but 
left  his  church  at  liberty  to  ufe  the  various  modes 
of  adminiftering  the  holy  ordinance  according 
to  the  different  climes  and  feafons — according  to 
to  the  different  circumftances  and  neceffities — 
and  according  to  the  various  infirmities  of  his 
dear  people. 


[      »2      ] 

It  was  his  maxim,  "  I  will  have  mercy  and 
not  facrifice." — But  not  to  weary  you  with  thefe 
remarks,  we  fhall  return  to  the  law  and  teflimo- 
ny — I  imngine  you  fee  that  the  mode  of  dipping 
as  the  only  true  baptifm,  is  not  enjoined  by  our 
Saviour  in  the  worrts  of  the  inftitution,  where  we 
(hould  moft  certainly  have  found  it,  had  it  been 
his  defign— Let  us  examine  fcripture-example 
refpefting  the  mode  of  baptifm.  There  we  have 
a  right  to  expecl  fome  pofitive  proof,  that  dip- 
ping is  the  only  mode,  efpecially  fince  it  is  not 
pohtively  and  exprefsly  enjoined  in  the  words  of 
the  inftitution.  But  if  all  the  examples  of  baptifm 
we  have  recorded,  were  moft  evidently  perform- 
ed by  plunging,  it  would  no  more  than  prove 
that  plunging  is  one  fcriptural  mode,  or  at  leaft  it 
would  not  alone  prove,  that  it  is  indifpenfably 
neceffary  to  baptifm.  The  baptifm  of  our  blcl- 
sed  Saviour,  by  John,  in  Jordan,  claims  our  firft 
attention.  Matt.  iii.  16.  ''  And  Jefus  when  he 
"  was  baptized,  went  ftraightway  out  of  the  wa- 
*'  ten" — This  may  be  true  hid ory, though  he  were 
not  baptized  by  plunging.  His  coming  up  out 
of  the  water  may  have  no  refpeft  at  all  to  the 
mode  of  baptifm;  for  it  was  manifeftly  after  he 
was  baptized.  Here  we  might  moft  furely  have 
expefted  it  to  have  been  eftabliflied,  were  any 
one  of  the  modes  of  baptizing  to  be  the  only 
true  baptifm.  But  we  are  ftill  left  without  any 
thmg  certain  to  determine,  whether  our  blefted 
Saviour  himfelf  was  baptized  by  fprinkling, 
pouring,  plunging,  or  fome  other  way. — Mark 
^Ifo  fays,  "  Jeius  was  baptized  of  John,  in  Jor- 
dan;" but  refpefting  the  mode,  he  is  wholly  fi- 
Jent. — :He  might  have  been  baptized  by  either 
fT^ode,  efpecially  as  there  was  water  enough  for 


[    13    ] 

dipping — The  fa6l  that  Jefus  came  up  out  of  the 
water  after  he  was  baptized,  cannot  with  any 
certainty  prove,  that  he  had  been  plunged  all 
under  the  water  upon  that  folemn  occafion. 

The  next  example  is  John's  baptizing  at 
Enon,  John  iii.  23.  '*  And  John  was  alfo  bap- 
•'  tizing  in  Enon,  near  to  Salem,  bccaufe  there  was 
**  much  water  there;  and  they  came  and  were 
•'  baptized."  This  does  not  even  prove  that  John 
baptized  by  plunging,  much  lefs  that  dipping 
is  the  only  mode  of  baptifm.  Where  there  were 
fuch  multitudes  of  people  as  reforted  to  John, 
much  water  muft  have  been  neceflary  for  their 
ufe,  had  he  baptized  by  pouring  or  fprinkling. 

John,  notwithflanding  all  that  appears  to  the 
contrary  from  the  facred  hiftory,  might  have 
ufed  all  the  modes  on  different  fubjefts,  accord- 
ing to  their  fex,  age,  and  circumftance.  On  the 
day  of  Pentecoit,  when  there  were  three  thou- 
fand  added  to  the  church  in  one  day,  it  is  not 
very  improbable  that  any  of  them,  fmce  it  is  in- 
credible that  all  of  them,  were  baptized  by 
plunging.  The  baptifm  of  the  Eunuch  is  an- 
other example  recorded  in  fcripture — We  have 
a  particular  hjitory  of  this  in  the  8th  chapter  of 
the  Afts  of  the  apollles — '^  And  they  went  down 
*'  both  into  the  v/ater,  both  Philip  and  the  Eu- 
"  nuch,  and  he  baptized  him;  and  when  they 
'^  were  come  up  out  of  the  water,  the  fpirit  of 
*^  the  Lord  caught  away  Philip."  This  is  a  very 
particular  defcription  of  the  folemn  tranfaflion 
upon  which  the  Baptifls  much  infift,  as  a  clear 
and  pofitive  proof,  that  plunging  is  the  only 
fcripture-baptifm. 


i:  H  ] 

But  I  hope,  in  a  few  words  to  {hew,  that  this 
IS  fo  far  from  proving,  that  dipping  is  the  only 
fcripture-baptifm,  that  there  is  not  any  certain 

E roof  whether  the  Eunuch  himfelf  was  baptized 
y  plunging,  pouring,  or  {prinkling.  Here  let  it 
be  noticed,  that  the  Greet  prepofition  eis,  does 
not  always  fignify,  into,  as  it  is  here  tranflated, 
but  is  often  trandated,  to  or  unto — and  ek  tranf- 
lated, out  of,  very  frequently  fignifies,yr^m  aiiy 
thing.  Agreeable  to  this,  the  paffage  may  be 
thus  read — "  And  they  went  down  both  to  the 
•*  water,  both  Philip  and  the  Eunuch,  and  he 
*'  baptized  him ;  and  when  they  were  come  up 
**  from  the  water,"  &c. 

I  may  now  appeal  to  any  impartial  mind,  that 
if  any  one  ftiould  read  this  hillory,  who  has 
heara  of  baptizing  only  by  pouring  water  upon 
the  perfon  baptized,  whether  he  will  not  imme* 
diately  fay  tne  Eunuch  was  baptized  in  that 
way;  and  whether  he  who  has  never  feen  the 
ordinance  adminiftered  only  by  fprinkling  of 
clean  water,  will  not  as  certainly  conclude,  that 
Philip  baptized  him  by  that  mode  ? — But  could 
this  poflibly  be  the  cafe,  if  there  were  in  the  text 
any  clear  and  certain  proof  in  favor  of  plunging  ? 
We  will  now  confider  the  paffage  more  critical- 
ly— "  and  they  went  down  both  into  the  water, 
both  Philip  and  the  Eunuch."  The  going  down 
into  the  water  could  not  be  the  baptifm  here  re- 
corded ;  becaufe  Philip  muft  then  alfo  have  been 
baptized,  fince  they  both  went  dov/n  into  the 
water.  But  the  plain  fatl  is,  that  the  going 
down  into  the  water,  is  no  part  of  the  baptifm 
here,  but  a  diftinft  thing — "  And  he  baptized 
*'  him,'*    This  fentence  contains  the  baptifm^  and 


C  15  ] 

all  that  is  certain  about  the  mode  in  which  it 
was  adminiflered.  After  the  Eunuch  was  bap- 
tized, it  is  faid,  ^'  they  both  came  up  out  of  tne 
*^  water."  Does  this  prove  that  the  Eunuch  was 
plunged?  and  why  not  Phihp?  Since  he  alfo 
came  up  out  of  the  water.  Should  it  be  granted 
that  the  Eunuch  was  dipped,  which  is  by  no 
means  certain,  it  will  not  cilablifh  dipping  as  the 
only  fcriptural  mode  of  baptifm.  Neither  w^ill 
it  prove,  that  it  is  effential  to  the  right  adminif- 
tration  of  the  ordinance,  efpecially  as  it  is  not 
made  neceffary  by  him,  who  is  the  acknowledg- 
ed author  of  tne  facred  inftitution. 

Let  us  now  confider  thofe  particularpaffages  of 
facred  fcripture,  which  are  brought  to  prove  that 
plunging  is  the  only  true  mode  of  fcripture-bap- 
tifm — The  firll  I  fhall  take  notice  of  is  in  Colof- 
fians  ii.  12.  and  the  parallel  text  in  Romans  vi. 
4.  "  Buried  with  him  in  baptifm,  wherein  ye  al- 
"  fo  are  rifen  with  him  through  the  faith  of  the 
*'  operation  of  God,  who  hath  raifed  him  from  the 
*'  dead.  Therefore  v/e  are  buried  with  him  by 
^'  baptifm  into  death ;  that  like  as  Chrift,  was  raif- 
*'  ed  up  from  the  dead  by  the  glory  of  the  Father, 
"  even  fo  we  alfo  (hould  walk  in  newnefs  of  life.'' 
It  is  very  clear  that  the  dcfign  of  infpiration  in 
thefe  words,  was  not  to  eftablifh  any  particular 
mode  of  baptifm.  It  was  to  (hew,  that  all  thofe 
to  whom  he  addreffed  himfelf,  who  were  truly 
baptized  into  Jefus  Chrift,  had  really  the  internal 
change  fignified  by  baptifm.  They  were  bap- 
tifed  mto  his  death,  as  the  apoftle  expreifes  it.- 
They  were  really  dead,  and  buried  with  Chrift 
as  to  fm,  and  with  him  were  rifen  again ;  and 


[    16    ] 

they  alfowere  really  alive  unto  God,  and  could 
not  defire  to  live  any  longer  in  fin. 

This  is  true  with  refpeCl  to  all  thofe  who  have 
this  internal  fpiritual  change,  by  the  wafliing  of 
regeneration,  and  fprinkling  of  the  blood  of 
Chrifl:  fignified  by  baptifm ;  though  they  were 
baptized  only  by  fprinkling.  They  are  trully 
and  fpiritually  baptized  into  his  death— They 
*^  are  buried  with  him  by  their  baptifm  into 
"  death;"  and  they  alfo  ''  are  trully  rifen  with 
"him  through  the  faith  of  the  operation  of  God, 
"  who  hath  raifed  Chrifl  from  the  dead." 

Let  us  not,  my  hearers,  be  too  ftrenuous,  but 
candid  and  generous  to  our  brethren,  who  feem 
to  be  a  little  ftraitened  on  this  fubjeft.  Let  us 
allow,  that  the  apoftle  has  reference  to  the  ex- 
ternal mode  of  baptifm.  It  will  then  prove  that 
plunging  is  an  allowed  mode — But  grant  that  it 
was  an  approved  mode :  grant  that  it  was  a 
modeof  baptiim  prattized  in  thofe  v/armer  climes ; 
and,  llill  farther,  grant  that  it  was  the  only  mode 
prattifed  by  the  apoftles,  even  then  it  will  not 
by  any  means  follow,  that  plunging  is  the  only 
Chriftian  baptifm.  It  is  not  exprefsly  com- 
manded, and  exclufively  enjoined  by  our  Lord 
and  Mailer,  in  the  original  iniTitution;  neither 
any  where  elle  in  the  facred  fcriptures,  is  it  inti- 
mated to  be  his  will. 

Some,  to  prove  dipping  to  be  the  only  bap- 
tifm, have  made  ufe  of  i  Cor.  x.  2.  "  And  were 
*'  all  baptifed  unto  Mofes,  in  the  cloud,  and  in 
"  the  lea."  But  it  is  probable,  that  they  who 
imagine  it  to  the  purpofe,  are  ftill  where  our  fa- 


C    17    ] 

thers  were,  under  a  cloud,  and  have  not  yet  paf- 
fed  through  the  fea.  Should  any  think  it  refers 
to  the  mode  of  Chriftian  baptifm,  I  (hall  only 
obferve,  that  the  fpray  of  the  waters  on  the 
right  and  left,  and  the  mift  of  the  cloud  above, 
as  they  paffed  through  the  fea,  gently  fprinkling 
them,  do  as  aptly  reprefent,  to  an  nnpartial 
mind,  the  mode  of  fprinkling.  But  the  apoftle, 
Eph,  iv.  5.  fays,  "  One  Lord,  one  faith,  one 
"  baptifm."  It  is  true  that  we  acknowledge  but 
one  baptifm  by  water,  even  that  inftituted  by 
our  bleffed  Lord  in  our  text ;  but  (till  there  may 
be  different  ways  of  applying  the  water  in  the 
facred  wafliing,  fuch  as  may  anfwer  a  good  con- 
fcience,  and  may  mofl  aptly  reprefent  the  man- 
ner of  his  death  with  Chrin:,  as  to  fm,  and  his 
rifing  again  to  fpiritual  life.  The  three  modes 
ufed  in  the  protellant  church,  taken  together, 
may  moft  fitly  reprefent  the  out-pouring  of  that 
all-powerfiil  influence  of  the  Holy  Spirit,  by 
which  the  command  comes  home  to  the  guilty 
foul :  by  which  fm  revives,  and  is  overwhelm- 
ed in  death.  They  may  alfo  reprefent  that  fpi- 
ritual wafhing  of  regeneration  and  fprinkling  of 
the  precious  blood  of  Chrift,  by  which  the  fou! 
is  cleanfed  from  fm  and  guilt,  and  rifes  with 
Chrifl  to  a  new  fpiritual  life  and  comfort,  thro* 
faith,  which  is  of  the  operation  of  God. 

On  the  whole,  it  at  lead  is  evident,  that  our 
brethren  the  Baptifts  ought  to  be  a  little  lefs  po- 
fitive  on  this  fuDJeft,  and  more  modeft  and  cha- 
ritable toward  thofe  who  differ  from  them  m 
that  refpeft.  They  hold  that  without  dipping 
or  plunging  the  body  all  under  the  water,  there  ii 
no   Chriftian    baptifm ;    efteeming   themfelvesj 


[     18    ] 

from  this  principle,  the  only  Chriftian  church  in 
tiic  world :  They  will  hola  no  Chriftian  com- 
munion with  any  of  the  proteftant  churches. 

The  Epifcopal  church  adminifters  baptifm  by 
pouring,  and  thofe  of  their  communion  ufe  that 
mode.  We  think  the  mode  of  fprinkling  as 
fcriptural  as  pouring  or  plunging ;  but  yet  w^e 
can  ufe  either  mode  as  may  beft  anfwer  a  good 
confcience  to  him  who  is  baptifed. 

The  mode  of  baptizing,  by  fprinkling  clean 
w^ater,  w^e  think  was  holden  forth  by  the  Jewifh 
types,    and   clearly   foretold   of  the   Chriftian 
church  in  Ezek.  xxxvi.  25,  26.  '"  Then  w411  I 
''  fprinkle  clean  water  upon  you,  and  ye  ftiall 
"  be  clean  from  all  your  filthinefs,  and  from  all 
*'  your  idols  will  I  cleanfe  you. — A  new  heart 
"  alfo  w411  I  give  you,  and  a  new  fpirit  will  I  put 
•^  within  you;  and  I  will  take  away  the  ftony 
"  heart  out  of  your  flefti,  and  I  will  give  you  a 
''  heart  of  flefh."     It  is  expredy  promifed   to 
Chrill:,  in  Ifa.  Hi.  1^.  "  So  Ihall  he  fprinkle  ma- 
"  ny  nations ;  the  kings  fliall  ftiut  their  mouths 
"  at  him,  for  that  which  had  not  been  told  them 
*'  Ihall  they  fee  ;  and   that  which  they  had  not 
*'  heard,  iliall  they  confider."      This   mode  of 
baptifm  is  very  exprelfive  of  our  being  walhcd 
and  cleanfed  from  our  hns,  filth,  and  pollution, 
by  the  precious  blood  of  Chrift,  which  is,  there- 
fore, called  the  blood  of  fprinkling.     Heb.  xii. 
22 — 24.  *'But  ye  are  come  unto  Mount  Zion — 
"  and  to  Jefus  the  Mediator  of  the  New-Cove- 
"  nant,  and   to  the  blood    of  fprinkling,   that 
**  fpeaketh  better  things  than  that  of  Abel." — • 
1  Pet.  i.  2.  "  £le6l  according  to  the  fore -know- 


C   »9  3 

'^^  ledge  of  God  the  Father  through  fanftificati- 
**  on  of  the  Spirit  unto  obedience,  and  fprinkling 
*^  of  the  blood  of  Jefus  Chrift." 

Upon  the  whole,  it  is  clear  to  me,  beyond  a 
doubt,  and  I  ferioufly  think  it  will  alfo  appear  to 
every  impartial  mind,  that  it  was  not  the  defign 
of  Cnrift  to  confine  his  church  in  the  adminiftra- 
tian  of  baptifm,  to  either  of  the  modes  which 
have  been  mentioned.  He,  therefore,  has  given 
fufficient  light  in  his  word,  to  countenance  the 
ufe  of  either  mode,  as  the  circumftances  and  ne- 
ceflities  of  his  people  may  require.  To  afcer- 
tain  the  proper  fubjefts  of  this  ordinance,  is  a 
matter  of  much  greater  importance.  I  fhall, 
therefore,  proceed  upon  that  fubje6l,  after  mak- 
ing a  few  remarks, 

1.  Our  brethren  are  moft  certainly  wrong 
and  fchifmatical,  in  rejefting  all  other  Chriftian 
churches,  on  account  of  their  difference  in  the 
mode  of  adminiflering  baptifm.  They  have  no 
fufficient  warrant  to  make  dipping  or  plunging 
eflential  to  the  very  being  of  baptifm. — We  do 
not  doubt  that  many  of  them  think  they  are 
right ;  but  it  is  very  clear  to  me,  that  fuch  have 
never  thoroughly  and  impartially  examined  the 
facred  fcriptures,  or  have  not  yet  learned  what 
that  meaneth^  *'  I  will  have  mercy  and  not  fa-« 
*'  crifice." 

2.  We  may,  and  ought  to  own  thofe  minifters 
and  churches  which  Chrill  Jefus  owns,  and 
bleffes  with  his  graces,  prefence  and  influence  in 
the  adminiflration  of  his  word  and  ordinances, 
agreeably  to  his  precious  promife  in  the  text. — 
We  believe  he  thus  owns  fome  of  the  Baptift 


C  ^0  3 

^hurche^  and  minifters;  and,  if  w^  make  the 
pomparifon,  we  truft  fome  of  our  minifters  and 
churches  are  nothing  behind  them.  Should  we 
not  then  blefs  God  together,  and  love  one  ano- 
ther as  brethren?  Whobbjefts  to  this?  Let  him 
anfwer  it  to  our  Lord  and  matter.  But  rather 
let  him  now,  in  love,  receive  the  light  and  truth 
as  it  is  in  Jefus— let  him  learn  to  be  lefs  bitter 
^nd  eenforious — let  him  be  more  modeft  and 
(eharitable  towards  the  church  of  Chrift,  and  let 
him  not  make  a  fchifm  where  Chrift  makes  no 
difference. 

g.  It  is  of  great  importance  as  matters  now 
{land,  that  we  all  fliould  critically  and  impartial? 
iy  e}i:araiHe  the  facred  fcriptures  on  this  pointy 
Important  for  us  that  we  may  know  and  have 
pur  minds  eftabliflied  in  the  truth ;  and  be  able 
to  "  ftand  faft  in  the  liberty  wherewith  Chrift 
has  made  us  free.''  Important  for  the  Baptifts, 
that  they  may  be  lefs  zealous  in  matters  noa 
effential ;  but  more  zealous  in  the  things  that 
make  for  the  peace,  and  the  edifying  of  the  bor; 
4y  of  Chrift  in  love ;  left  fome  of  them  fuffer 
lofs  v^hen  they  fliall  be  faved  fo  as  by  fire,  an^ 
others  ftand  reproved  in  the  great  day  of  the 
Lord. 


SERMON       IL 

The  qualifications  in  ADULTS  for 
"  ADMISSION  TO  BAPTISM. 


Acts  vlii.  37. 

/ind  Philip  /aid,  if  thou  believejl  with  all  thin^ 
h^art,  thou  mayejl. 

THIS  was  the  anfwer  given  by  Philip,  an  e- 
minent  preacher  of  the  gofpel,  to  the  Ethi- 
opian Eunuch's  requeft  to  be  baptized.  "  See," 
fiiid  the  Eunuch,  "  here  is  water;  what  doth  hin- 
*'  der  me  to  be  baptized?"  Philip  repHed,  "  if  thou 
*'  beheveft  with  all  thine  heart,  thou  mayeft." — 
The  Ethiopian  anfwered,  "  I  believe  that  Jefus 
*'  Chrift  is  the  Son  of  God."  Upon  this  profef- 
lion  he  was  baptized. 

There  are  two  queflions  about  the  proper  fub* 
jefts  of  baptifm.  One  refpeQs  adult  perfons—^ 
the  other  infants.  Our  text  has  immediate  re-r 
ference  only  to  the  former,  and  is  a  proper  an- 
fwer to  that  queftion. 

We  {hall,  therefore,  now  proceed  to  confider, 
who,  among  the  adults*  to  whom  the  gofpel  is 
preached,  are  to  be  baotized,  or  what  qualifica^ 
tions  in  fuch  are  neceflary  to  baptifm.  Let  it  here 
be  well  remembered,  that  as  the  facred  fcrip- 
tures  ^re  the  rule  we  muft  neither  increafe,  nor 


C      22      ] 

diminifh  the  qualifications  therein  prefcribed.-iU 
I  fliall,  therefore,  call  your  attention, 

I.  To  the  facred  fcriptures  on  this  fubje6l.r-« 
And  then  proceed, 

II.  To  prove  the  necefTar)^  qualifications  for 
adult  baptifm,  from  the  nature,  ufe,  and  defign 
of  the  facred  inftitution. 

The  enquiry  now  before  us  is,  who  among  the 
adults,  that  live  under  the  light  of  the  gofpel^ 
and  are  capable  of  hearing  and  underftanding  its 
folemn  and  interefting  report,  are  to  be  baptiz- 
ed?— The  obfervations  which  fhall  be  made  in 
this  difcourfe,  are  to  be  underftood  with  refer- 
ence only  to  thefe.  The  other  queftion,  refpefl:-» 
ing  infants,  muft  be  diftinftly  confidered  in  an-» 
other  place. 

On  this  fubje6l,  my  brethren,  we  have  the 
Bible  open  before  us;  but  the  text  claims  our 
firft  attention,  becaufe  of  its  place  at  the  head  of 
this  difcourfe;  "  If  thou  believefl:  with  all  thine 
*'  heart,  thou  mayefl''  be  baptized.  This  text 
muft  be  allowed  to  import,  that  if  thou  doft  not 
believe  with  all  thy  heart,  thou  muft  not  be 
baptized — I  may  not  baptize  thee.  It  is  evident 
that  Philip  here  intended  two  things  by  his  an- 
fwer.  1.  To  refer  the  Eunuch  to  his  own  con- 
fcience  before  God.  2.  To  obtain  fome  credible 
evidence  of  the  true  ftate  of  his  mmd.  The  firft 
being  clear,  the  Eunuch  readily  and  folemnly 
anfwers  the  fecond  in  the  following  emphatical 
words — /  believe  that  Jcfus  Chrifl  is  the  Son  of 
God.     What  kind  of  faith  is  here  required  by  tho 


C  23  ] 

Evangelift,  is  the  only  queftion  that  remains  to 
determine  the  fenfe  of  the  text;  for  it  muft  be 
fuppofed,  that  the  Eunuch  profefTed  the  fame 
faith  which  Philip  required.  Some  imagine  it 
to  be  only  what  is  called  an  hiftorical  faith — A 
common  bare  affent  of  the  underftanding  to  the 
hiftory  of  the  gofpel — fuch  as  thofe  commonly 
have  who  are  educated  under  its  light.  But  how 
this  can  be  called  believing  with  all  the  heart, 
can  hardly  be  conceived,  fince  the  very  difini- 
tion  wholly  excludes  the  heart. 

Others  fuppofe  it  is  the  faith  that,  in  fome 
meafure,  realizes  to  the  mind  the  folemnity  and 
importance  of  the  fafts  holden  up  to  view  in  the 
goipel,  which  muft  greatly  affeft  the  foul,  and 
make  the  finner  tremble;  but  does  not  imply 
any  change  of  heart,  or  real  conformity  of  it  to 
the  things  believed. — But  how  can  this  be  a  be- 
lieving with  all  the  heart,  which  is,  according  to 
the  fuppofition,  a  believing  againft  the  heart! — 
Thus  the  apoftle  fays,  "  The  devils  believe  and 
*'  tremble."  But  let  the  fcripture  explain  itfelf, 
and  we  fhall  not  here  be  at  a  lofs.  Rom.  x.  g, 
io.  **  That  if  you  fhalt  confefs  with  thy  mouth 
^*  the  Lord  Jeius,  and  flialt  believe  in  thine  heart 
"  that  God  hath  raifed  him  from  the  dead,  thou 
"  (halt  be  faved.  For  with  the  heart  man  be- 
*'  lieveth  unto  righteoufnefs,  and  with  the  mouth 
**  confeifion  is  made  unto  faivation."  To  believe 
in  the  heart,  and  with  the  heart,  is  a  faving  faith 
in  fcripture-language ;  "  For  with  the  heart  man 
"  believeth  unto  righteoufnefs."  It  is  alfo  obferv- 
able,  that  the  true  conf elFi on  with  the  mouth 
flows  from  a  believing  heart;  for  thus  confeC- 
fion  is  made  unto  falvation. 


C    24    3 

It  is  evident,  that  in  order  to  baptifm,  the  E- 
vangelift  required  laving  faith  in  Chrift,  and  that 
of  one  alfo  who  was  not  a  heathen.     It  feems, 
hence,  clearly  to  follow,  that  of  thofe  to  whom 
the  gofpel  is  preached,  no  one  is  to  be  baptized 
but  the  believer,  and  he  only  upon  giving  credi- 
ble evidence  of  his  faving  faith  in  Chrift  Jefus. 
This  agrees  with  the  molt  obvious  fenfe  of  the 
commiltion,  Matth.  xxviii.  ig.  Markxvi.  15, 16. 
^'  Go  ye,  therefore,  and  teach  all  nations,  bap- 
*'  tizing  them  in  the  name  of  the  Father,  and  oF 
''  the  Son,  and  of  the  Holy  Ghoft.    And  he  faid 
*'  unto  them.  Go  ye  into  all  the  world,  and 
*^  preach  the  gofpel  unto  every  creature.     He 
<^  that  believeth  and  is  baptized  (hall  be  favedj 
*'  but  he  that  believeth  not  fhall  be  damned.'* 

It  accords  with  the  doftrine  Chrift  taught  long 
before,  fee  John  iii.  5.  "  Jefus  anfwered,  and  faid 
*'  unto  him.  Verily,  verily,  I  fay  unto  thee,  ex- 
"  cept  a  man  be  born  again  he  cannot  fee  the 
"  kingdo;n  of  God.  Jefus  anfwered.  Verily,  ve- 
**  rily,  I  fay  unto  thee,  except  a  man  be  born  of 
*'  water, .  and  of  the  fpirit,  he  cannot  enter  into 
*'  the  kingdom  of  God." 

It  alfo  feems  to  have  been  the  uniform  prac- 
tice of  all  the  apoftles,  according  to  the  infpired 
records  of  their  conduft.  Afcl:sii.38 — 41  **  Then 
*'  Peter  faid  unto  them,  repent  and  be  baptized, 
"  every  one  of  you  in  the  name  of  Jefus  Chrift, 
"  for  the  remiflion  of  fins,  and  ye  mall  receive 
''  the  gift  of  the  Holy  Ghoft.  Then  they  that 
*'  gladly  received  his  word  were  baptized;  and 
'*  the  fame  day  there  were  added  unto  them  a* 
"  bout  three  thoufand  fouls/' 


[      25      ] 

True  repentance  neceffarily  implies  a  change 
of  heart;  therefore  to  give  up  ourfelves  to  be 
baptized  in  the  name  of  Jefus  Chrift,  as  called 
upon  in  the  text,  pre-fuppofes  a  faving  faith. — 
It  pre-fuppofes  that  faith,  which  is  connefted 
with  the  forgivenefs  of  fins.  But  to  clearly  de- 
termine the  matter,  it  is  added  in  the  4 lit  verfe, 
*'  Then  they  that  gladly  received  the  word,"* 
which  is  the  fame  as  believing  with  all  the  heart, 
"  were  baptized."  Here  it  is  manifeft  tjiat  the 
apoftles  baptized  none  of  the  many  thoufands^ 
who  heard  them  preach  onthatfolemnoccafion, 
butthofe  who  appeared  cordially  to  embrace  the 
gofpel,  Afts  viii.  12,  13.  "  But  when  they  be- 
"■  lieved  Philip  preaching  the  things  concerning 
*'  the  kingdom  of  God,  and  the  name  of  Jefus 
*^  Chrift,  they  were  baptized,  both  men  and  wo-^ 
*'  men.  Then  Simon  himfelf  believed  alib,"  &c. 
Simon  was  baptized  only  on  the  fuppofition  of 
faving  faith,  and  was  rejeSed  immediately  when 
it  appeared,  that  he  was  in  the  gall  of  bitternefs, 
and  bonds  of  iniquity.  I  find  no  example  in  this 
facred  hiilory,  of  adult  perfons,  v/ho  were  bap- 
tized^ but  what  confirms  the  fame  thing.* 

Upon  the  whole,  it  is  very  evident,  that  though 
the  apoftles  preached  the  gofpel  to  every  crea- 
ture, to  Jews  and  Gentiles,  yet  they  baptized  no 
adult  perfons,  unleis  they  made  a  profeflion  of 
real  religion,  and  gave  credible  evidence  of  fav- 
ing faith  in  the  Lord  Jefus  Chrift.  Thus  it  ap- 
pears from  fcripture,  that  nothing  fiiort  of  true 
and  faving  faith  renders  an  adult  perfon  a  pro- 
per fubjeo;  of  Chriftian  baptilm. — I  fiiail  now 
proceed. 

D 

*  See  the  inilance  of  Lydia  and  the  Jailor— A^s  xvi.  ij— 34« 


c  26  i 

II.  To  argue  the  necefTary  qualifications  for 
advilt  baptifm,  from  the  nature,  ufe,  and  defign 
ot  the  facred  inftitution. 

Under  this  head  I  fhall  endeavor  to  fhew,  from 
a  variety  of  confiderations,  that  faith  in  Chrift, 
and  nothing  (hort  of  it,  qualifies  an  adult  perfon 
for  baptifm. 

This  will  appear ,^?y?,  from  the  ufe  of  baptifm 
as  an  initiating  ordinance  into  the  church.  Our 
blefi'ed  Saviour,  fpeaking  of  adult  perfons,  fays, 
John  iii.  3.  *'  Except  a  man  be  born  again  he 
*'  cannot  fee  the  kingdom  of  God."  In  the  5th 
verfe — **  except  a  man  be  born  of  water,  and  of 
''  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
**  God.  And  in  John  xviii.  36.  "  Jefusanfwer- 
*'  ed,  my  kingdom  is  not  of  this  world.  If  my 
'*  kingdom  were  of  this  world,  then  would  my 
"  fervants  fight,  that  I  fhould  not  be  delivered  to 
*'  the  Jews ;  but  now  is  my  kingdom  not  from 
"  hence."  The  apoftle  alfo  afferts,  Titus  ii.  14. 
'^  That  Chrifl  gave  himfelf  to  redeem  us  from  all 
"  iniquity,  and  to  purify  unto  himfelf  a  peculiar 
"  people,  zealous  of  good  works." 

If  the  church  of  Chrifl  is  to  confift  of  a  pecu* 
liar  people,  feparated  from  the  world — if  a  man 
muft  be  born  of  the  Spirit  to  enter  into  this  king- 
dom, it  mufl  follow  that  baptifm,  which  intro* 
duces  an  adult  perfon  into  tne  vifible  church,  as 
a  qualified  member,  ought  not  to  be  adminifler- 
ed  to  any  of  thefe  but  upon  credible  evidence, 
that  they  are  thus  qualified.  This  is  exactly  a- 
greeable  to  the  anfwer  of  our  queftion,  in  the 
Shorter  Catechifm,  which  fays,  "  That  baptifm 


C      27      ] 

is  not  to  be  adminiftered  to  any  who  are  out  of 
the  vifible  church,  until  thev  profefs  their  faith 
in  Chrift,  and  obedience  to  nim." 

2.  From  the  defign  of  baptifin,  as  a  feal  of  the 
covenant  of  promife,  both  on  God's,  and  on  our 
part.  In  this  covenant  are  promifes  to  the 
church  in  general,  and  to  the  believer  in  particu- 
lar, for  himfelf  and  his  children,  as  I  fiiall  (liew 
on  another  occafion.  But  nothing  fhort  of  faith 
in  Chrift  brings  an  adult  perfon  into  this  cove- 
nant, and  entitles  him  to  the  promifes.  The  pro- 
mifes are  yea  and  amen,  only  in  Chrift  Jefus,  a- 
greeably  to  2  Cor.  i.  20.  Since  it  is  by  faith  on- 
ly that  a  perfon,  who  a6ls  for  himfelf,  or  who, 
according  to  the  gracious  conftitution,  a6ls  for 
others,  agrees  to  the  covenant,  or  takes  hold  of 
the  promife,  it  is  a  great  abfurdity  to  adminifter 
baptifm,  which  is  a  feal  of  the  covenant  to  any 
adult  unbeliever.  Faith,  therefore,  in  Chrift,  or 
an  hearty  agreement  to  the  covenant  on  our  part 
is  abfolutely  neceffary  to  baptifm. 

3.  Adult  baptifm  is  a  public  folemn  profef- 
fion,  that  we  do  forfake  our  fins,  that  we  re- 
nounce our  idols,  and  give  ourfelves  and  ours  to 
God  through  Jefus  Chrift.  But  no  perfon  a£lu- 
ally  does  this  except  he  has  faith  in  Jefus  Chrift. 
Philip,  therefore,  faid,  "  Ifthoubeiieveft  v/ith  all 
"  thine  heart  thou  mayeft"  be  baptized.  Confe- 
quently  true  faith  is  a  neceffary  qualification  in  a- 
dult  baptifm.  But  to  fum  up  the  v/hoie.  and  bring 
it  before  you  in  one  view — if  adult  baptifm  figni- 
fies  any  thing  fpiritual  on  the  part  of  the  baptized, 
if  it  feals  to  him  any  promife  for  himfelf,  or  for  his 
children^  it  muft  fuppofe  real  faith.  For  example: 


[      28      ] 

The  wafliing  away  of  our  fins  by  the  blood  of 
Chrifl  mull  certainly  fuppofe  faith  in   Chrift,  or 
elfe  it  figuifies  that  which  is  not  true.     If  it  feals 
to  adults  the  promifed  bleffings   of  the  new  co- 
venant for  themfelves,  or  for  their  children,  it  is 
only   through    Chrift,   and  neceflarily  fuppofes 
faith.     In  whatever  light  we  confider  the  fubjeft, 
faving  faith  appears  to  be  a  qualification  effenti- 
ally  neceffary  for  adult  baptifm.     All  the  inftan- 
ces  of  adult  baptifm,  we  have  recorded  in  the  fa- 
cred  fcriptures,  are  full   on  this   point.     They 
clearly  fnew,  that  the  apoftles,  and  primitive  dif- 
ciples  of  Chrift  did  not  baptize  any  to  whom 
they  preached  the  gofpel,  on  the  fuppofition  of 
a  mere  hiftorical  faith,  or  becaufe  they  were  only 
ferioufty  affefted.     Felix  trembled,   but  was  not 
baptized.  And,  no  doubt,  many  others  trembled 
under  the  pov/erful  preaching  of  the  apoftles  on 
the  day  of  Pentecoft;  but  we  do  not   read  that 
any  of  them  w^ere  baptized,  except   thofe  who 
gladly  received  the   word.     When   the  apoftles 
w^ent  out  to  the  Gentiles,  they  preached  the  gof- 
pel  to  vaft  multitudes;  but  we  do  net  find  that 
they  baptized  any  adults,  either  men  or  women, 
except  thofe  who  made  a  credible  profeflion  of 
their  faith  in  Chrift, 

We  have  fufficient  light,  therefore,  whether 
we  look  direftly  to  the  fcriptures,  or  reafon  on 
the  nature,  ufe,  and  dcfign  of  this  inftitution,  to 
fliew  us  that  faith  is  an  efiential  pre-requifite  to 
adult  baptifm ;  or  that  this  ordinance  muft  not 
be  adminiftered  to  any  but  through  the  qualify- 
ing influence  of  this  grace.  The  reafon  is  obvi- 
ous. All  thepromiled  bleflings  of  the  covenant 
pf  grace  are  tr^afured  in   Chrift  for  his  church 


[      29      ] 

and  people,  and  flow  out  to  them  only  through 
faith.  This  alone  unites  us  to  him,  and  gives 
us  a  gracious  title  to  the  privileges  and  bleumgs 
granted  to  believers,  either  for  themfelves  or 
their  children.  The  apoftle  addrefled  the  mul- 
titude on  the  day  of  Pentecoft,  exaftly  in  this 
connexion. 

PreflTmg  on  them  the  call  to  repentance,  faith, 
and  baptifm,  by  this  very  argument,  he  faid, 
"  Repent  and  be  baptized  every  one  of  you  in 
*'  the  name  of  Jefus  Chrift,  for  the  remiflion  of 
"  fins — For  the  promife  is  to  you,  and  to  your 
*'  children.'*  It  is  plain,  that  there  is  neither 
force  nor  propriety  in  this,  unlefs  repentance  and 
faith  were  neceffary  to  baptifm,  and  to  the  enjoy- 
ment of  the  bleffings  and  privileges  of  the  gofpel 
church. 

,  That  which  qualifies  an  adult  perfon  for  bap- 
tifm, gives  him,  through  this  ordinance,  an  equal 
right  to  enjoy  all  the  privileges  and  bleffings  of 
the  free  citizens  of  Zion.  But  nothing  (hort  of 
faith  in  Chrift  can  give  an  adult  perfon,  before 
God,  and  nothing  mort  of  a  credible  profeffion 
of  it  can,  in  the  view  of  the  church,  give  him  a 
right  to  the  enjoyment  of  all  thefe  bleffings  and 
privileges.  Faith  in  Chrift,  therefore,  muft  be 
confidered  as  an  eflential  qualification  for  adult 
baptifm — And,  upon  the  llrifteft  examination, 
this  will  be  found  to  be  agreeable  to  the  praftice 
of  the  church  in  pureft  times.  It  alfo  has  been 
the  fentiment  and  praftice  of  the  moft  pious  and 
fuccefsful  minifters  of  Chrift  in  every  age  of  the 
church — and  it  agrees  v/ith  the  confeffion  of  the 
faith  of  our  church,  and  I  believe  of  all  the  beft 


C   30   ] 

reformed  churches  In  the  world.    This  difcourfe 
ftiall  now  be  clofed  with  a  few  remarks. 

1.  Baptifm  is  a  folemn   inftltution.     It  is  un- 
doubtedly of  equal  authority  and  folemnity  with 
the   holy  ordinance,  the  Lord's  fupper.     Some 
feem  to  have  loofe  ideas  of  baptifm,  and  of  the 
qualifications  necefiary  for  its  proper  fubjefts, 
who,  at  the  fame  time,  are  very  fuperftitious  ref- 
pefting  the  holy  fupper.  But,  according  to  fcrip- 
ture,  they   are  both  on  the  fame  foundation — 
Both  equally  folemn  and  facred.  They  have  one 
author.     They  are  feals  of  the  fame  covenant ; 
and  they  are  both  facraments  of  the  new  tefta- 
ment,  and  require  the  fame  qualifications  in  a- 
dult  perfons — In  both  we  have  to  deal  with  a 
heart-fearching  God ;    and  we  are  to  give  up 
ourfelves  in   covenant  to  him,  through   Jefus 
Chrift,  to  be  his  for  ever. — The  fin  of  coming  un- 
qualified to  both,  is  equally  heinous — The  pro- 
phanation  of  either  is  equally  dangerous. — He 
who  comes  properly  qualified  to  baptifm,  ought 
to  blefs  God^  and  come  cheerfully  to  the  Lord's 
fupper. 

2.  The  true  church  is  founded  on  the  rock 
Chrift  Jefus.  Since  baptifm  is  the  initiating 
ordinance  into  the  church,  faith  in  Chrift  is  ne- 
ceftary  to  baptifm  in  adult  perfons.  A  credible 
profeHion  of  this  faith  is  the  ground  upon  which 
Daptifm  is  to  be  adminifterea  to  any  adult  per- 
fon.  Accordingly  we  find  that  when  Peter  pro- 
feifed  his  faith  in  Chrift,  our  blefted  Saviour  an- 
fwcred,  (Matt.  xvi.  18.)  "  And  I  fay  alfo  unto 
"  thee  that  thou  art  Peter,  and  upon  this  rock 
^^  I  will  build  my  church;  and  the  gates  of  hell 


C  31  3 

*'  {hall  not  prevail  againft  it."  There  may  be 
other  churches,  and  indeed  there  muft  be  other 
churches,  who  are  not  built  on  this  foundation, 
and  make  not  any,  or  a  different  profeflion. — ' 
They  may  be  numerous  and  flourifhing ;  but 
they  certainly  will  be  entirely  confumed  when 
every  man's  work  (hall  be  tried  by  fire. 

3.  The  church  of  Chrift  ought  to  hold  the  or- 
dinance of  baptifra,  very  dear  and  facred.  This 
not  only  fignifies  and  feals  to  believers  the  inef- 
timable  blefTmgs  and  privileges  of  the  new  cov-^ 
enant,  but  is  the  ordinance  of  admiffion  into  the 
church.  Oh !  hov/  careful  fhould  the  minifters 
and  churches  of  Chrift  be  in  their  conduct,  left 
this  facred  ordinance  be  prophaned !  They 
fhould  always  be  vigilant,  left  any  (hould  prol- 
titute  it  to  purpofes  foreign  to  the  facred  defign 
of  its  inftitution.  The  world  fhould  know  that 
minifters  have  no  right,  but  from  Chrift,  to  ad- 
minifter  baptifm  to  any.  Every  one  ought  to 
know,  that  it  is  not  a  matter  of  favor  with  them, 
which  they  may  beftow  at  pleafure,  but  at  their 
peril.  The  word  of  God  is  their  rule :  And  we 
all  know,  or  ought  to  know,  that  when  this  fa- 
cred inftitution  is  mifapplied  and  abufed,  it  is 
always  attended  with  fome  of  the  worft  confe- 
quences,  both  to  the  church  and  to  the  fouls  of 
men. 

4.  They  who  defpife  and  wilfully  negleft  this 
ordinance,  cannot  be  Chriftians.  Though  we 
do  not  hold  that  baptifm  is  abfolutely  neceftary 
to  falvation  ;  yet  fince  it  is  a  pofitive  inftitution 
of  Chrift,  and  enjoined  on  his  church  as  a  ftand- 
ing  ordinance,  they  who  wilfully  neglect  it,  they 


[    32    1 

who  defpife  it,  are  certainly  chargeable  with 
continued  difobedience  to  him,  and  muft  be  con- 
fidered  as  deftitute  of  the  diflinguifhing  qualifi- 
cations of  Chriftians. 

5.  All  thofe  who  are  baptized  are  under  mofl; 
folemn  obligations  to  live  holy  lives — They  are 
given  up  to  God — They  are  fet  apart  for  him — 
They  ought  to  give  up  themfelves  wholly  to 
God  and  his  fervice,  and  to  live  foberly,  right- 
eoufly  and  godly  in  all  manner  of  converfation. 
For  them  now  to  live  in  fin,  and  to  purfue  the 
ways  of  the  wicked,  is  to  deny  their  baptifm  ;  is 
to  difown  the  God  of  their  fathers,  and  to  load 
their  fouls  with  aggravated  guilt.  Be  perfuad- 
ed  then,  all  you  of  this  character,  to  renounce 
your  tranfgreffions,  fpare  your  own  fouls,  and 
give  glory  to  God  through  Jefus  Chrift.  Some 
of  you  have  folemnly  acknowledged  thefe  obli- 
gations before  God  and  his  people ;  and  have 
lealed  the  covenant  at  the  Lord's  table :  You 
ought,  therefore,  to  love  and  ferve  him,  whom 
you  have  thus  acknowledged  to  be  your  God 
and  Saviour.  Confider,  Oh  !  confider  how  ag- 
gravated your  fins  muft  be  againft  fuch  folemn 
ties !  Can  you  think  any  obligations  fo  facred, 
fo  folemn,  fo  often  confirmed,  as  thofe  which 
you  are  under,  to  forfake  all  the  ways  of  fin,  to 
live  to  God,  and  to  ferve  him  with  your  whole 
foul? 


SERMON      III 

INFANT  BAPTISM. 


Gal.  ili.  29. 

And  if  ye  be  ChriJFs,  then  are  ye  AbraharrCsfeed^ 
and  heirs  according  to  the promife. 

RESPECTING  the  eternal  council  of  God 
the  Father,  and  the  defign  of  his  grace  to- 
wards our  loft  world,  we  are  informed,  John  iii. 
16.  That  "  God  fo  loved  the  world  that  he  gave 
*^  bis  only  begotten  Son,  that  whofoever  believ- 
"  eth  in  him  fhould  not  perifh,  but  have  ever-i 
«  Uaing  life." 

To  complete  this  glorious  work  of  falvation ; 
to  redeem  us  from  all  iniquity,  and  purify  unto 
himfelf  a  peculiar  people;  to  deftroy  fatan's 
kingdom  and  to  bring  glory  to  God  in  the  falva* 
lion  of  finners — Jefus  Chrift  was  appointed  Me- 
diator of  the  New-Covenant.  It  pleafed  God, 
foon  after  the  fall  of  man,  to  reveal  this  gracious 
defign,  and  fet  up  his  church  and  kingdom  on 
earth,  which  he  has  fupported  in  every  age  of 
the  world.  To  the  members  of  this  kingdom, 
God  has,  at  different  times,  promifed  certain 
bleffings,  and  granted  certain  privileges  gradual- 
ly'difplaying  the  riches  of  his  grace  and  good- 
nefs,  in  a  variety  of  fucceffive  dilpenfations.  The 
firll  gracious  intimation  is  recorded  Gen,  iii.  15, 

E 


[    34    ] 

where  it  is  promired,  that  ^'  The  feed  of  the  wo- 
''  man  fliall  bruife  the  ferpent's  head."     It  pleaf- 
ed  God  more  fully  to  reveal  this  glorious  defign 
to  Abraham.     With  him  he  eftablilhed  a  graci- 
ous covenant ;  a  covenant  which  contained  cer- 
tain promifes.     To  him  he  alfo  granted  certain 
bleffings  and  privileges,  both  for  his  natural  and 
fpiritual   feed,  (Gen.  xvii.  7.)    Upon  this  1  fliall 
hereafter  have  occafion  to  fpeak  more  fully. — 
God   thus  conftituted  him  the  Father  of  the 
Faithful.     He  thus  eftablilhed  his  covenant,  that 
they  (hould  not  only  pattern  his  faith,  but  that 
all  his  fpiritual  feed  or  children  fhould  alfo  inhe- 
rit the  fpiritual  bleffings  and  privileges  of  the 
covenant  of  promife.     This  the  apoftle,  more 
than  once  or  twice,  exprefsly  afferts  in  our  con- 
text. ''  Know  ye,  therefore,  that  they  which  are 
**  of  faith,  the  fame  are  the  children  of  Abraham. 
*'  And  the  fcripture  forefeeing  that  God  would 
''  juftify  the  heathen  through  faith,  preached  be- 
^'  fore  the  gofpel  unto  Abraham,  faying.  In  thee 
"  fhall    all   nations    be   bleffed.     So  then    they 
*'  which  be  of  faith  are  bleffed  with  faithful  Abra- 
*'  ham.     That  the  bleffing  of  Abraham  might 
•'  come  on  the  Gentiles   through   Jefus  Chrilt ; 
**  that  we  might  receive  the  promife  of  the  Spirit 
'*  through  faith.     For  ye  are  all  the  children  of 
"  God  by  faith  in  Chrifl  Jefus.''*   Then  hefums 
up  the  whole  in  our  text.    ''  If  ye  be  Chrill's, 
"  then  are  ye  Abraham's  feed,  and  heirs  accord- 
''  ing  to  the  promife."     That  the  promife  here 
mentioned,  contained  fpiritunl  blefimgs  and  pri- 
vileges ;  that  God  granted  thcfe  to  Abraham  as 
the  Father  of  the  Faithful;  that  it  was  one  of 
thofe   bleffmors    contained   in  this    covenant  of 

o 

*   Veiics,  7,  8,  9,  1-4,  1^, 


C    35    ] 

promife;  that  infants  were  to  be  received  with 
their  parents  into  the  church,  and  have  the  feal 
of  the  righteoufnefs  of  faithadminifleredto  them 
— that  this  bleffing,  or  privilege  of  Abraham,  is 
now  come  upon  the  Gentiles,  through  faith  in 
Chrift,  as  is  afferted  in  the  14th  verfe — and  that 
all  v/ho  are  Chrifl's,  are  Abraham's  feed  and 
heirs  according  to  the  promife  as  expreiled  in 
our  text,  feem  to  be  inconteftable  truths.  Tlie 
doftrine  inferred  from  the  words  of  our  text,  in 
this  connexion,  as  the  fubjeti  of  the  enfuing  dif- 
courfe,  is. 

That  believers  under  the  gofpel  difpenfation 
have  a  right  to  baptifm  for  their  infant  children, 
or  that  the  infants  of  fuch  are  to  be  baptized. 

To  illuftrate  and  eflablifh  this  doClrine,  it  is 
propofed  by  divine  affillance  to  fhew, 

I.  That  God  did  gracioufly  grant  unto  Abra- 
ham, as  the  father  of  believers,  that  infants 
fhould  be  received  into  the  vifible  church  with 
their  parents. 

II.  That  God  commanded,  that  the  feal  of 
the  righteoufnefs  of  faith  fhould  be  adminiftered 
unto  them. 

III.  That  this  great  privilege  i.s,underthe  gof- 
pel, confirmed  and  continued  to  believers.  Or 
that  the  infant  children  of  believers  are  to  be 
baptized. 

I.  I  am  to  fliow.  That  God  did  gracioufly 
grant  unto  Abraham,  as  the  father  of  believers. 


C    35    !] 

that  inFatits  (hould  be  received  into  thfc  viRble 
church  with  their  parents. 

That  the  truth  of  this  tiiay  clearly  appear,  fe- 
veral  things  command  particular  attention. 

1.  At  a  time  when  religion  was  very  loW  iti 
Ihfe  world,  and  wheti  the  vifible  church  w^as  al- 
rnoft  extinft,  God  called  Abraharii  out  from  the 
wricked  world,  in  order  to  fet  up  his  church  and 
kingdom  in  his  family.* 

2.  When  God  had  tried  and  proved  Abra- 
liam's  faith  and  obedience,+  he  eftablifhed  his 
covenant  with  him  as  ah  everlafting  covenant, 
and  fet  up  his  church  in  Abraham*s  houfe.t  Herb 
we  fee  certain  commands  enjoined  on  Abraham; 
certain  inftitu'tions  for  him  to  obfcrve,  and  cer- 
tain blefTmgs  and  privileges  granted  to  him  for 
hirafelf,  and  for  his  feed.  Thefe  blefhngs  were 
lo  continue  in  the  church,  afid  to  defc^ndto  his 

children  through  fucceeding  ages.  This  was  an 
everlafting  covenant.  "  I  w^iU  be  a  God  to  thfee, 
''  and  to  thy  feed  after  thee.'' 

3.  Let  itbe  ftriflly  obferved,  thatthefpiritual 
T)lelfmgs  contained  in  this  covenant,  were  grant- 
ed to  Abraham  as  a  father  to  the  faithful.  They 
are  fummed  up  in  thefe  emphatical  words;  "  I 
*'  will  be  a  God  to  thee,  and  to  thy  feed  after 
'''  thee.'*  The  Jews  themfelves  underftood  it  in 
this  view,  but  confined  the  bleffings,  both  fpirit- 
iial  and  temporal,  to  Abraham's  natural  feed 
through  the  law.  This  grofs  miftake  the  apof- 
tle  corrects,  in  the  chapter  containing  oUt  text, 

^  Gen.  (bliap.  la.      f  ^hap.'ij,  16.      J  Chap.  17. 


I    S7    3 

by  cleat-ly  fti^wmg,  that  they  ^vere  defigned  for 
his  fpiritual  feed  alfo,  through  the  gofpel,  whe- 
ther Jews  or  Gentiles.  The  true  ftatc  of  the 
hiatter  was  this — The  vifible  church  at  that 
time  was  almoft  fwallowed  up  in  a  deluge  of  i- 
dolatry,  and  wickednefs — but  God  was  pleafed 
to  call  forth  Abraham,  and  begin  a  new  difpen- 
fation  of  grace  to  his  church.  To  difplay  more 
fully  his  glorious  defign,  he  gave  richer  promif- 
•^s,  and  granted  more  ample  privileges. 

This  "v^-as  to  be  an  everlafting  eovenantj  Gen. 
Xvii.  7.  *'  And  I  will  eftablifh  my  covenant  be- 
*'  tween  me  and  thee,  and  thy  feed  after  tkee,  in 
^'  their  generations,  for  an  everlafting  covenant, 
'*•  to  be  a  God  unto  thee  and  thy  feed  after  thee." 

4.  In  this  difpenfatioii  of  his  grace  to  hh 
church,  he  exprefsly  granted  unto  Abraham  this 
great  privilege,  that  infants  fhould  be  received 
into  the  vifible  church  with  their  patents ;  ind 
ht  ordered  that  the  fign  of  the  covenant  Siduid 
lot  adminiftered  to  every  male  child  at  eight  days 
^Id.  The  feme  day,  in  obedience  to  the  divine 
tommand,  was  Abraham  circumcifed,  amd^hk 
^on  Iftimael.* 

Her^,  my  brahrf^n,  was  fomething  new  'aM 
.glorious-— Abraham,  through  this  covenant,  nb 
^oubt,  faw  Chrift,  the  glorious  head  of  all  his 
fpiritual  feed,  and  was  glad,  as  our  blefled  Savi- 
our obferves.t 

Under  this  difpenfation  you  fee  that  God  ap- 
pointed  and  commanded,  that  infants  fiiculd  bt 

*  Gencfis  xvii.  f  John  viii.  j6. 


I  38  ] 

received  into  the  church  with  their  pafents.  In- 
fants, by  circumcifion  as  an  initiating  ordinance, 
were  admitted  into  the  church.  Thus  theapof- 
tie  fays,  Afts  vii.  8.  "And  he  gave  him  the  co- 
*'  venant  of  circumcifion.  And  fo  Abraham  be- 
*•'  gat  Ifaac,  and  circumcifedhim  the  eighth  day,'* 
&c. 

It  is  very  evident  that  the  church  once  pofTef- 
fed  this  ineftimable  privilege  of  giving  up  their 
children  to  God  in  the  covenant  of  promife  ; 
.and  it  is  as  evident  that  by  the  Ipecial  command 
of  God,  the  faithful,  in  the  only  true  church,  en- 
joyed the  fame  through  fucceeding  ages.  They 
alfo  had  many  precious  promifes  for  their  chil- 
dren recorded  in  the  facred  oracles,  all  which 
are  yea  and  amen  in  Chrift  Jefus  to  believers. — ■ 
Of  this  I  fliall  have  occafion  to  fpeak  more  free- 
ly in  another  place. 

II.  I  propofe  to  flicw,  that  God  did  command, 
that  the  feal  of  the  righteoufnefs  of  faith  fliould 
be  adminidered  to  infants.  To  prevent  a  diffi- 
culty from  arifing  in  your  minds,  I  would  here 
obferve,  that  no  fign  nor  feal,  which  is  wholly 
legal,  and  refpects  only  temporal  bleffings,  can, 
with  any  propriety,  be  called  a  feal  of  the  righ- 
teoufnefs of  faith.  Thofe  who  believe  the  facred 
.  fcriptures,  cannot  doubt,  that  God  commanded 
circumcifion  to  be  adminillered  to  infants  of 
eight  days  old.^ 

It  is  commanded,  that  not  only  Abraham  muft 
.circumcife  his  own  chiidren,  but  it  is  exprefsly 
commanded,  that  his  feed  after  him  mull  becir- 

*  Gcnefis  vii.  lo — 12—14. 


[    39    ] 

cumcifed  in  their  generations.  So  ftricl  was  the 
command,  that  every  uncircumcifed  male  child 
was  ordered  to  be  cut  off  from  God's  people,  be- 
caufe  he  had  broken  the  covenant.  Some,  per- 
haps, may  fay,  that  this  is  nothing  tc  the  pur- 
pofe,  for  circumcifion  was  a  carnal,  legl,  bloo- 
dy ordinance.  They  may  fay,  that  it  was  a  co- 
venant of  works,  and  could  have  no  refpeft  to 
Chriftian  baptifm.  But,  my  hearers,  let  your 
minds  be  calm  and  attentive.  As  for  fuch  ran- 
ters, let  them  take  heed  led  they  be  found  to  op- 
pofe  the  apollle,  and  contradift  the  fpirit  of  in- 
fpiration.  Circumcifion  was  a  feal  of  the  righ- 
teoufneis  of  faith.  The  very  fame  circumcifion 
which  God  appointed,  and  commanded  to  be 
adminiftered  to  infants,  who  were,  by  it,  admit- 
ted into  the  covenant  of  promife  with  their  pa- 
rents, was  a  feal  of  the  righteoufnefs  of  faith. — 
Faith  is  not  of  works,  but  of  grace. 

Whatever  ends  circumcifion  might  be  fuppof- 
ed  to  anfwer  in  this,  or  the  fucceeding  difpenfa- 
tion,  yet  it  was  here  a  feal  of  the  righteoufnefs 
of  that  faith,  by  which  a  believer  is  juftified  and 
faved.  The  apoftle  Paul  referring  exprefsly  to 
this  command  of  circumcifion,  and  fpeaking  of 
the  bleffednefs  of  thofe  whofe  fins  are  forgiven, 
fays,  Romans  iv.  9,  10,  11,  12.  "  Cometh  this 
"  bleffednefs  then  upon  the  circumcifion  only, 
*'  or  upon  the  uncircumcifion  alfo?  for  we  fay 
*'  that  faith  was  reckoned  to  Abraham  for  righ- 
"  teoufnefs.— How  was  it  then  reckoned?  when 
*'  he  was  in  circumcifion,  or  in  uncircumcifion? 
''  Not  in  circumcifion,  but  in  uncircumcifion.— 
'•'  And  he  received  the  fign  of  circumcifion,  a  feal 
''  of  the  righteoufnefs  of  the  faith  which  he  had 


C    40    } 

*^  yet  bein^  uncircumcifed:  that  he  might  be  th^ 
"  father  of  all  them  that  believe,  though  they  bq 
"  not  circumciled,  that  righteoufnefs  might  b? 
*' imputed  unto  them  alfo: — And  the  father  of 
"  circumcifion  to  them  who  are  not  of  the  cir- 
"  cumcifion  only,  but  who  alfo  walk  in  the  fteps 
*'  of  that  faith  of  our  father  Abraham,  which  be 
"  had  being  yet  uncircumcifed." 

Having  proved  to  you  that  circumcifion  wa^ 
a  feal  of  the  righteoufnefs  of  faith,  and  having 
proved,  that  God  himfelf  commanded  it  to  he 
adminiftered  to  infants  as  a  (landing  ordinance. 
in  his  church,  under  the  Abrahamic  and  Mofaic 
difpenfations  of  the  covenant  of  promife,  it,  there-* 
fore,  muft  be  evident  to  every  impartial  mind, 
that  the  true  church  once  had  this  grant  from 
heaven,  and  that  the  members  of  the  vifible 
church  did  once,  and  for  a  long  time  enjoy  this 
great,  this  interelling  privilege-  They  did  give 
Up  their  infant  offspring  to  God,  and  in  token 
of  this  the  feal  of  the  righteoufnefs  of  faith  wa$ 
adminiftered  to  them. 

Thefe  are  the  points  which  were  to  be  efta- 
blifhed  under  the  firll  and  fecond  heads  of  this 
difcourfe.  But  before  I  proceed  to  the  next  head, 
it  may  be  ncceffary  to  anfwer  fome  objeftions, 
which  have  been  thrown  in  the  way  of  the  truth, 
and  which  may  flill  be  lurking  in  fome  of  your 
miftds. 

It  has  been  faid,  that  the  law  given  at  Sinai 
difannulled  this  covenant  with  Abraham;  that 
the  law  was  four  hundred  and  thirty  years  after 
this ;  and  that,  fince  it  was  an  entire  uew  dif- 


C    4X    3 

penfation,  attended  with  many  new  ceremonies, 
it  muft  have  rendered  the  Abrahamic  difpenfa- 
tion  ufelefs.  In  confequence  of  this  remark,  fome 
have  faid,  that  all  arguments  drav/n  thence  are  of 
no  weight,  and  tend  only  to  confufe  and  deceive 
weak  minds.  All  this  is  very  plaufible,  indeed^ 
and  may  have  great  weight  v/ith  fome;  but  it  is 
cafy  to  fhew  every  candid  mind  that  the  affertion 
is  falfe,  and  that  the  objeflion  has  no  force. 

1.  Though  it  fliould  be  granted  that  the  A- 
brahamic  difpenfation  ceafed, .  w^hen  fucceeded 
by  the  Mofaic  economy;  yet  it  will  by  no 
means  follow,  that  the  covenant  of  promife  was 
made  void.  Neither  will  it  follow,  that  any  of 
the  bleflTmgs  and  privileges  once  granted  to  be-» 
lievers,  were  taken  away.  Thefe  may  (land  good, 
and  promifed  blelhngs  be  more  clearly  holden  up 
to  viev/,  and  more  liberally  bellowed  on  the 
church,  in  a  new  way,  by  the  fucceeding  difpen- 
fation, agreeably  to  the  gracious  defign  of  God, 
more  fully  to  difplay  his  mercy* 

2.  It  is  certain,  that  circumcifion,  as  a  fign  of 
the  Abrahamic  covenant,  and  as  a  feal  of  the 
righteoufnefs  of  faith^  was  continued  under  the 
Jewiih  difpenfation ;  that  the  privileges  granted 
to  the  church  were  continued — that  many  of  the 
bleffings  promifed  to  Abraham,  as  the  father  of 
believers,  were  enjoyed  by  the  Jewifh  church, 
and  that  God  befrowed  thefe  bleffings  on  that 
people,  as  the  God  of  Abraham,  the  God  of 
Ifaac,  and  the  God  of  Jacob.  It,  therefore,  muit 
follow,  that  the  Abrahamic  covenant  was  not 
made  void  by  the  Jewiih  difpenfation. 


C      42      ] 

3.  But  what  is  more  than  all,  we  have  the  apof- 
tle's  exprefs  declaration  on  this  head — a  decla- 
ration, which,  when  properly  confidered,  mud 
for  ever  filence  all  fuch  objedors.  Gal.  iii.  17. 
*'  And  this  I  fay,  that  the  covenant  that  was  con- 
*'  firmed  before  of  God  in  Chrift,  the  law  which 
"  was  four  hundred  and  thirty  years  after  can- 
^*  not  difannul,  that  it  ihould  make  the  promife 
*'  of  noneeffed."  If  the  law,  or  Jewifh  difpen- 
fation,  had  made  void  this  great  promife,  or  pri- 
vilege, it  would  now  have  been  of  noneeffeft. — 
The  bleffings  could  not  have  come  upon  us  Gen- 
tiles. 

III.  It  is  here  propofed  to  fhew^  that  the  pri- 
vilege once  granted  to  Abraham,  as  the  father 
of  believers,  that  infants  fhould  be  received  into 
the  vifible  church  with  their  parents,  is  confirmed 
under  the  gofpel,  and  is  continued  to  believers. 
Here  it  would  be  eafy  to  fhew,  that  all  the  pro- 
xnifes,  bleflings  and  privileges  of  the  church,  con- 
tained in  every  difpenfation,  in  all  their  true  fpi- 
rilu  il  meaning,  are,  under  the  gofpel,  confirmed 
and  continued  to  believers;  but  we  are  confined, 
by  the  narrow  limits  of  our  difcourfe,  to  only 
one  privilege.  But  let  it  be  our  prefent  comfort, 
that  this  is  not  fmall. 

1.  Every  fpiritual  privilege  once  granted  to 
the  church  by  its  great  King  and  Head,  remains 
in  full  force  until  repealed.  This  may  be  thus 
illuftrated — God  once  granted  unto  Abraham, 
as  a  father  in  the  church,  the  privilege  of  giving 
up  himfelf  in  covenant.  This  remained  in  force 
under  the  Jewifii  difpenfation  to  all  his  feed,  and 
as  it  is  not  vet  repealed,  remains  ilill  in  force  to 


[    43    ] 

all  his  fpiritual  children.  This,  I  believe,  will 
hold  good  with  refpeft  to  all  the  fpiritual  bleff- 
ings  and  privileges  God  has  granted  to  his  church 
in  every  age.  Modes  and  fliadows  may  be  chang- 
ed, but  the  fubftance  (till  remains.  It  has  been 
proved,  that  God  did  grant  and  confirm  unto  his 
church  the  privilege  that  infants  fliould  be  re- 
ceived into  the  vifible  church  with  their  parents, 
and  that  the  feal  of  the  righteoufncfs  of  faith 
fhould  be  given  unto  them.  This,  unlefs  it  has 
been  repealed,  moft  certainly  remains  as  an  in- 
heritance for  believers,  which  they  may  enjoy  as 
members  of  the  vifible,  church  and  true  children 
of  Abraham.  For  to  ufe  the  apoftle's  argument, 
believers  are  all  one  in  Chrift  Jefus,  and  if  ye  be 
Chrift's,  then  are  ye  Abraham's  feed,  and  heirs 
according  to  the  promife. 

If  believers  have  now  an  undoubted  right,  by 
heirfhip,  to  all  the  privileges  of  the  covenant  of 
promife  granted  to  Abraham,  which  are  not  re- 
pealed under  the  gofpel,  we  may  boldly  affert, 
that  if  this  privilege  is  not  now  repealed,  the 
command  of  God  is  now  on  all  true  believers  to 
give  up  their  infants  to  him  in  covenant;  and, 
as  a  token  to  this,  ought  to  adminifler  to  them 
that  which  is  now  the  fign  of  the  covenant,  and 
feal  of  the  righteoufncfs  of  faith. 

But  we  believe,  and  confidently  affirm,  tliat  all 
the  fpiritual  blelfings  and  privileges  formerly 
granted  to  the  church  are  now  in  full  force. 

We  have  particularly  proved,  that  this  privi- 
lege alfo  was  once  granted,  it,  therefore,  remains 
confirmed  under  the  gofpel,  and  continued  to 


[    44    ] 

believers.  Thofe  who  undertake  to  releafc  Chrif- 
tians  from  this  command  of  God,  and  deny  be- 
lievers the  ineftimable  pleafure  of  giving  up  their 
dear  infant-ofiTspring  to  God  in  covenant  through 
Jefus  Chrift,  ought  now  folemnly  to  prove,  that 
this  privilege  is  made  void  by  the  gofpeL  The 
burden  of  proof  now  lies  upon  our  brethren, 
the  Baptifts.  Here  we  ought  alway  to  put  the 
laboriiig  oar  into  their  hands,  and  then  let  them 
labor  fince  they  will  undertake  it.  But,  alas! 
their  talk  here  is  as  difficult  as  it  is  unthankful. 
— Our  bleffed  Saviour  charges  us  not  to  think 
that  he  came  to  ''  deftroy  the  law  and  the  pro- 
''  phets,''(Matth.  v.  17.)  Theapofllealfoalfures 
us,  that  all  the  promifes  are  yea  and  amen  in 
Chrift  Jefus,  (2  Cor.  i.  20.)  Agreeably  to  this 
we  miay  be  affured  that  Chrift  came  to  be  unto 
his  dear  people  all  that  the  law  typified  of  him 
— to  fulfil  all  that  the  prophets  foretold  of  him, 
and  to  bellow  all  the  fpiritual  bleffings  promifed 
in  his  word. 

But  let  us  calmly  hear,  and  let  us  without  pre- 
judice examine  what  our  brethren  the  Baptilts 
fay  to  prove  that  this  privilege  is  repealed  by  the 
gofpcl. 

1.  It  is  faid  that  this  covenant  belonged  to  the 
Jewifh  dilpenfation,  which  v/as   wholly  done  a-  \ 
vray  by  Cliriit,  and  that  confequently  it  is  now 
of  no  force. 

Anf  1.  But  though  v»'e  allow  that  the  Jewifh 
ilifpenfation  is  now  wholly  done  away — though 
VvC  alfo  grant  that  this  privilege  belonged  to  it, 
yel  it  wiii  not  follow  that  this,  or,  indeed,  any  of 


[    45    ] 

the  fpiritual  blefiings  and  privileges  are  now  re- 
pealed. vVe  muR  here  diftin^uiih  between  a 
difpenfation,  and  the  bleffings  difpenfed.  The 
former  is  the  way  in  which  the  latter  are  difplay- 
ed  and  communicated.  The  Jewifh  difpenla- 
tion  v/as  only  the  manner  which  God  chofe,  by 
various  laws,  types  and  fhadows  to  difplay  and 
communicate  the  bleffings  of  his  covenant  to  the 
Jewifh  church.  It  is  eaiy  to  fee,  that  one  dif- 
penfation may  entirely  ceafe  and  give  place  to 
another,  and  yet  all  the  covenant-bleffings  and 
privileges  of  the  formxr  may  be  continued,  and, 
indeed,  many  m.ore  added  and  enjoyed  under  the 
latter.  This,  in  faft,  has  been  the  cafe  in  the 
church  through  various  fuccefiive  dilpenfations, 
as  might  very  eafily  be  fhevv-n,  were  it  neceffary. 

2.  But  vfe  utterly  deny  that  the  covenant  of 
promife  containing  the  privilege  for  which  we 
contend,  ever  belonged  to  the  Jewifh  difpenfa- 
tion. We  aflert  the  reverfe,  that  the  Mofaic 
difpenfation  belonged  wholly  to  this,  and  was 
added  four  hundred  and  thirty  years  after,  for 
fpecial  reafons  as  the  apoflle  fays.*  Since  there- 
fore, the  giving  of  the  law  did  not  difannul  the 
covenant  of  promife,  the  taking  of  it  away,  cer- 
tainly could  not  deflroy  the  privilege  for  which 
we  contend.  Neither  could  it  make  void  the 
folemn  command  by  which  it  was  enjoined,  nor 
hinder  the  bleffmg  of  Abraham,  in  this  refped, 
from  coming  on  the  Gentiles.  This  is  molt  ev- 
idently the  true  ftate  of  the  matter.  V/hen  the 
Jewifn  difpenfation  was  taken  away,  the  cove- 
nant command  and  promife,  with  all  the  fpirit- 
ual privileges  and  bleiTmgs,  came  under  the  gof- 

*  Gal.  iii.  17,  18. 


[    46    ] 

pel  difpenfation  confirmed  to  true  believer"^,  the 
fpiritual  feed  of  Abraham,  the  true  heirs  accord- 
ing to  the  promife.  Thus  it  is  eafy  to  fee,  how 
the  bleffing  of  Abraham  is  now  come  on  us 
Gentiles. 

To  this  it  is  objefted  that  the  promife  of  the 
land  of  Canaan  is  done  away.  Though  this  ob- 
jeftion  is  not  fo  very  evident  in  every  refpeft ; 
Yet  grant  it,  and  then  the  heavenly  Canaan  re- 
mains to  the  Church,  which  was  the  fpiritual 
meaning  of  the  original  promife.  That  circum- 
cifion  is  abolifl)ed  by  the  gofpel,  is  another  ob- 
ieftion.  But  notwithftanding  this,  the  fpiritual 
bleffings  fignified  by  circumcifion,  remain  under 
the  goipel ;  and  Jefus  Chrift  fulfils  it  to  his  peo- 
ple by  circumcifing  their  hearts.  Chrift,  under 
the  gofpel  difpenfation,  has  alfo  inftituted  bap- 
tifm,to  be  the  fign  of  the  covenant,  and  the  feal 
of  the  righteoufnefs  of  faith.  This,  therefore, 
is  called  by  the  apoitle  the  circu^rcifion  of  Chrift. 
Col.  ii.  11,  12.  "'  In  whom  alfo  ye  are  circum- 
"  cifed  with  the  circumcifion  made  without  hands, 
''  in  putting  oflTthe  body  of  the  fins  of  the  flefli, 
''  by  the  circumcifion  of  Chrift,  buried  with  him 
''  in  baptifm,"  &c. 

Baprifrn  now  remains  under  the  gofpel  an  ini- 
tiating ordinance  into  the  church.  It  is  now  tl>e 
fign  of  the  covenant  of  promife,  and  the  true 
feal  of  the  righteoufnefs  of  faith.  From  this  there 
is  not  the  leaft  evidence  that  the  command  is  re- 
pealed, and  the  granted  privilege  taken  away; 
out,  on  the  contrary,  it  clearly  fiiews,  that  they 
are  in  full  force  on  believers  under  the  gofpel. 


[    47    ]      . 

Though  the  Jewifh  difpenfation  be  abolifhed 
■ — though  circumcifion  be  done  avv^ay,  yet  the 
grant  is  not  repealed  —the  privilege  remains  to 
believers — the  command  is  in  full  force,  and  fince 
baptifm  is  the  circumcifion  of  Chrilt,  and  a  feal 
of  the  righteoufnefs  of  faith,  through  the  admi- 
nillration  of  this,  the  bleffing  of  Abraham  may 
now  come  upon  the  Gentiles.  Some,  to  prove 
that  this  privilege  is  now  repealed,  and  that  in- 
fants are  cut  off  from  the  church  by  the  gofpel, 
bring  Matth.  iii.  8,  g.  "  Bring  forth,  therefore, 
*'  fruits  meet  for  repentance:  And  think  not  to 
*^  fay  v\^ithin  yourfelves.  We  have  Abraham  to  our 
"  father:  fori  fay  unto  you,  That  God  is  able 
''  of  thefe  Hones  to  raife  up  children  unto  Abra- 
''  ham."  Upon  this  I  would  make  the  following 
obfervations. 

1.  The  infants  of  believers  are  here  either  in- 
tended, or  not  intended.  If  infants  are  not  fpok- 
en  of  m  this  place,  it  is  nothing  to  the  purpofe, 
for  which  it  is  cited.  But  fhould  any  fay,  that 
the  infants  of  believers  are  here  intended,  and  are 
by  this  cut  off  from  the  church  as  well  as  others, 
it  will  alio  as  certainly  follow,  according  to  verfes 
lo — 12.  ''That  fi*ice  they  cannot  brmg  forth 
*'  fruit,  they  will  alfo  be  hewn  dov/n,  and  caft  in- 
*'  to  unquenchable  fire." 

2.  The  truth  is  this,  adult  perfons  only  are  in- 
tended by  John  in  this  addrefs.  They  are  trees 
full  grown,  which  mufl  bring  forth  good  fruit, 
or  be  excluded  the  church  by  the  gofpel,  and  be 
hewn  down,  and  call  into  unquenchable  fire.— r- 
The  Pharifees  and  Sadducees  prefamed  that  they 
had  a  good  right  to  baptifm,  merely  because  they 


[    48    ] 

were  the  natural  feed  of  Abraham.  But  John 
fhewed  them,  that  under  the  gofpel  this  would 
be  of  no  avail  to  any  adults,  who  do  not  bring 
forth  good  fruit.  I'his  implies  what  we  contend 
for,  that  all  who  bring  forth  fruit  meet  for  repent- 
ance, fhould,  under  the  golpel,  inherit  the  cove-, 
nant-blelfmg  of  Father  Abraham. 

Others  think  that,  what  the  apoflle  fays,  in  his 
epiitle  to  the  KeDrews,*  refpefting  God's  mak- 
ing a  new  covenant  and  deftro)  ing  the  old,  fully 
repeals  the  grant,  command  and  promife  for 
which  we  contend.  But  it  will  be  evident  to  any 
one  at  leafl  to  every  impartial  mind,  who  atten- 
tively reads  this  and  the  following  chapter,  that 
the  apoRle  here,  refers  only  to  the  law  given  at 
Sinai,  or  the  Jewiih  difpenfation.  T.his,  we  have 
proved,  may  be  abolifhed,  and  the  privileges 
which  God  had  before  granted  his  church,  with 
the  command  by  which  they  were  enforced,  re- 
main unaffected.  Whatever,  in  the  Jewifli  dif- 
penfation, was  defigned  loy  the  old  covenant, 
which  was  taken  away,  it  could  not  difannul  the 
,covenant  which  was  before  confirmed  in  Chrifl, 
it  could  not  fo  difannul  it,  as  to  make  void  any 
jof  the  fpiritual  privileges  and  bleffings.  For  thefe 
-were  before  confirmed  in  ChriiL  to  believers. — 
(Gal.  ill.  17. 

It  alfo  appears  from  this  whole  epiflle,  that 
the  apoIHe  was  laboring  to  convince  the  Jew^, 
that  God's  defign  in  the  abolition  of  the  Sinaic 
economy,  containing  many  cofUy,  carnal,  and 
bloody  ordinances,  and  a  worldly  fanfluary,  was 
to  make  way  for  the  gofpel  xiifpenfation,  a  dif- 

*  Hebrews  viii.  7,  8,  9. 


[    49    ] 

penfation  which,  inftead  of  contrafting  the  blcf* 
fings  and  privileges  of  his  dear  people,  fliould 
eflablifii  them  on  a  better  foundation,  with  great 
additions,  and  (hould  increafe  their  fpiritual  blelf- 
ings  in  heavenly  places  in  Chrift  Jefus.  Here 
certainly  can  be  nothing  like  a  repeal  of  the 
grant  made  to  Abraham.  It  is  worthy  of  par- 
ticular notice,  that  in  giving  a  view  of  the  new 
covenant,  the  apoftle  makes  ufe  of  the  fame  ex- 
preffion  which  God  ufed  with  Abraham.  By 
this  he  doubtlefs  intended  to  fhew,  that  the  pri- 
vileges granted  to  Abraham  are  confirmed  and 
contmued  to  believers  under  the  gofpel. 

But  if  the  Abrahamic  bleffing  refpeSing  in- 
fants is  confirmed  and  continued  to  believers  un- 
der the  gofpel,  it  is  moft  certain  that  the  com- 
mand alio  comes  clothed  with  ail  the  weight  of 
the  vaftly  fuperior  light  and  grace  which  diftin- 
guifh  the  gofpel  difpenfation.  We  may,  with 
much  greater  propriety,  infiit,  that  the  Baptifts 
(hould  point  out  a  repeal  of  this  command — that 
they  (hould  point  out  an  exprefs  prohibition  of 
infant-baptifm  in  the  New  Teftament,  with  much 
greater  propriety,  I  fay,  than  they  can  demand 
of  us  a  new  command  for  a  privilege  once  grant- 
ed to  the  church,  a  privilege  always  enjoyed  be- 
fore, and  a  privilege  fo  clearly  eftabitfiied  and 
continued  to  believers  under  the  gofpel.  We 
cannot,  we  dare  not  give  up  this  privilege  of  be- 
lievers without  fome  exprefs  warrant  from  God. 
An  exprefs  command  from  him  is  as  neceffary 
to  nullify,  as  to  eltablifh  a  pofitive  inftitution,  to 
revoke  as  to  grant  a  privilege  to  the  church. — 
The  Chriftian  church  thus   underftcod  it,  and 

G 


t:  50  ] 

both  circumcifion  and  baptifm  were  at  firft  ad- 
miniflered  together  even  to  the  Gentiles,  till  cir- 
cumcifion was   exprefsly  prohibited  by  infpira- 
tion,  and  baptifin  alone  eftablilhed  in  the  church, 
as  the  fign  of  the  covenant,  and  fealof  the  righ- 
teoufneis  of  faith.     But  there  is  no  prohibition 
of  the  privilege  granted  to  the  church,   refpefl- 
ing  their  infant  feed;  it,  therefore,  remains  to 
believers  under  the  fanftion  of  the  divine  com* 
mand,  and  is  fealed  to  them  for  their  children  in 
the  ordinance  of  baptifm.     We  have  no  neceffi- 
ty  of  a  new  command,  fince  baptifm  is  now  the 
feal  of  the  righteoufnefs  of  that  faith  by  which 
we  become  the  feed  of  Abraham,  and  heirs  ac- 
cording to  the  promife.     We  might,  with  the 
greatelt  propriety,  reft  the  controverfy  here,  for 
the  Baptifts  cannot  fhew  any  prohibition  of  this 
privilege  in  the  facred  fcriptures — believe  and  be 
baptized  refpefts  adult   perfons  in  the  firft  in- 
ftance,  and  their  offspring  through  them,  as  is 
proved.     If  the  grant  is  no  where  repealed,  it  is 
moft  certainly  continued  to  believers  under  the 
gol'pel  difpenfation.     But  in  addition  to  this,  we 
think  it  is  eafy  to  fliew,    that  this    privilege  is 
confirmed   to  believers   in  many  places   in  the 
New  Tellament.     We  have  fliewn   from  fcrip- 
ture,  that  God  did  grant  this   privilege  unto  A- 
braham  as  the  father  of  believers,  and   that  he 
did  command  that  infants  Ihould  be  received  in- 
to the  vifible  church  with  their  parents,  and  en- 
joined, that  the  leal  of  the  righteoufnefs  of  faith 
be  adminiftered  to  them.     When,  therefore,  we 
find  the  apoftle  declaring,  that  they  who  are  of 
the  faith  are  the  children  of  Abraham,''^  that  they 
arc  blefted  with  faithful  Abraham/i"  that  the  bleff- 

*  Gal.  iii.  7.       t  Verfe  9. 


C  51   2 

ing  of  Abraham  is  come  on  the  Gentiles  through 
Jcius  Chrifr,  (GaU-Jii.  14.J  and  then  declaring,  in 
our  text,  that  if  ye  be  Chrifrs  then  are  ye  Abra- 
ham's feed,  and  heirs  according  to  the  proraife: 
we  muft  firmly  believe  that  this  Abrahamic  pri- 
vilege or  blefling,  as  well  as  others,  is  confirmed 
to  believers  under  the  gofpel  difpenfation. 

The  apoftle,  in  his  epiftle  to  the  Romans,  af- 
firms very  clearly,  by  a  flriking  fimilitude,  that 
the  Gentile  believers  were  to  enjoy,  at  lead,  the 
fpiritual  privileges  and  bleflTmgs  granted  to  the 
Jewifh  church,  Romans  xi.  16,  17.  "  For  if  the 
"  firft  fruit  be  holy,  the  lump  isalfo  holy:  and  if 
"  the  root  be  holy,  fo  arc  the  branches. — And 
*'  if  fonie  of  the  branches  be  broken  off,  and  thou, 
*'  being  a  wild  olive-tree,  wert  graffed  in  amoni^ 
"  them,  and  with  them  partakelt  of  the  root  and 
*'  fatnefs  of  the  olive-tree."  For  whether  by  the 
root  is  meant  Jefus  Chrift,  or  Abraham,  and  by 
the  olive-tree  is  underftood  the  church,  or  the 
covenant,  yet  being  grafted  in  by  faith  they  par- 
took of  the  root  and  fatnefs  of  the  olive-tree. — 
This  cannot  be  underftood  of  the  enjoyment  of 
any  thing  (hort  of  the  fame  fpiritual  privileges 
and  bleflings,  of  which  the  Jews  were  deprived. 
But  the  Jews  once  enjoyed  this  Abrahamic  pri- 
vilege refpefting  infants,  and  are  now  deprived 
of  it  by  their  unbelief.  If  Gentile  believers,  un- 
der the  gofpel,  are  cut  off  from  the  privilege  of 
having  their  infant-offspring  admitted  with  them 
into  the  vifible  church  by  baptifm,  then  though 
they  partake  of  the  root,  yet  are  they  cut  off 
from  the  fatnefs  of  the  olive-tree — a  ccnlequence 
which  is  both  unnatural  and  abfurd.  It  is  evi- 
dently contrary  to  the  apoftle's  defign;  and  it 


C  52  3 

greatly  weakens,  if  not  wholly  deftroys  the  force 
of  his  reafoning  in  this   place.     Our  blefTed  Sa- 
viour very  feverely  reproved  thofe  difciples  who 
forbad  that  little  children  fhould  be  brought  to 
him,  that  they  might  receive  his  bleffing.     On 
that  occafion,  he  gave  them  a  command,  which 
may  be  confidered  as  binding  upon  all  his  dif- 
ciples.    He  replied,    '^  fuflFer  little  children  to 
•'  come  unto  me,  and  forbid  them  not;  for,  faid 
*'  he,  of  fuch  is  the  kingdom  of  God:"  Or,  in 
other  words,  fuch  as  are  brought  to  me  by  faith 
for  my  bleffing,  belong  to  my  church,  or  king- 
dom on  earth.     The  order  which   immediately 
follows   refpefting  the  adrniffion  of  adult  mem- 
bers into  this  kingdom,  feems  to  favor  this  fenfe 
of  the  words,  (Mark  x.  14,  15.)  This  command 
alfo  feems  to  be  a  plain  confirmation  of  the  for- 
iner  privilege  granted  to  his  people.     Thus  the 
apoflle  learned  of  Chrift,  and  taught  the  Corinthi- 
ans, (1  Cor.  vii.  14.  and  onward)  that  if  either  pa.. 
rent  was  a  believer,  the  children  were,  by  God's 
appointment,  fet  apart  for  him,  or  confecrated, 
as  the  word,  tranflated  holy,  often  fignifies  in  the 
facred  oracles. 

To  bring  the  matter  to  a  point — That  the  inr 
fant  children  of  believers  are  to  be  baptized,  is  a 
neceffary  confequence  of  the  propofuions  which 
have  been  already  eftabiifhed.  In  whatever  light 
we  take  them,  either  together  or  feparately,  it  will 
clearly  follow,  that  the  infant  childrenof  believ.- 
prs  are  to  be  baptized.  God  granted  unto  A- 
l^raham,  as  the  father  of  believers,  that  infants 
Ihould  be  received  into  the  vifible  church  with 
their  parents;  and  he  alfo  commanded  that  the 
feal  of  the  rightepufnefs  of  faith  fhould  be  admi- 


C    52    3 

niftered  unto  them.  But  we  have  proved  that 
tliis  great  privilege  is,  uader  the  gofpel,  confirm- 
ed and  continuea  to  believers,  confequently  the 
infants  of  believers,  vmder  the  gofpel,  are  to  be 
received  into  the  vifible  church  with  their  parents, 
and,  by  the  command  of  God,  muft  have  the  feal 
of  the  righteoufnefs  of  faith  given  to  them,  which 
is  the  Chriflian  circumcifion  or  baptifm. 

1.  God  did  grant  unto  Abraham,  as  the  father 
of  believers,  that  infants  fliould  be  received  into 
the  vifible  church  with  their  parents.  All  true 
believers,  under  the  gofpel,  are  Abraham 's  feed, 
and  as  his  children  they  are  the  true  heirs,  in 
Chrid,  of  this  privilege,  therefore,  by  the  divine 
appointment,  their  infant  children  mult  be  re- 
ceived into  the  vifible  church  with  them,  and  are 
to  be  circumcifed  with  the  circumcifion  of  Chrift ; 
or,  in  other  words,  they  muft  be  baptized. 

2.  God  commanded  that  the  feal  of  the  righ- 
teoufnefs of  faith  fliould  be  adminiftered  to  in- 
fants, who  are  received  into  the  church  with 
their  parents.  Circumcifion  was  once  this  feal 
in  the  church,  but,  under  the  gofpel,  baptifm  is 
the  feal  of  the  righteoufnefs  of  faith ;  therefore, 
by  divine  appointment,  baptifm  muft  be  admi- 
niftered to  thofe  infants,  who  are  admitted  into 
the  church  with  their  parents  under  the  gofpel 
difpenfation. 

3.  The  great  privilege,  that  infant  children 
fhpuld  be   received   into  the  church  with  their 

f)arents,  and  have  the  fign  of  the  covenant,  the 
eal  of  the  righteoufnefs  of  faith,  adminiftered  to 
them,  is,  under  the  gofpel,  confirmed  and  con- 


I    54    3 

tinued  to  believers.  Hence  it  clearly  follows, 
fmce  baptifm  is  the  feal  of  the  righteoufnefs  of 
faith,  that  when  adult  perfons,  upon  their  re- 
pentance and  faith,  are  admitted  into  the  gofpel 
church,  their  infant  children  arc  to  be  received 
with  them,  and  to  be  baptized.  Thus  the  apof- 
tle  Peter,  on  the  day  of  Pentecoft,  in  the  appli- 
cation of  that  moft  fuccefsful  fermon,  applies  the 
promife  exactly  to  this  purpofe.  He  enforces 
on  his  affefted  audience  the  gofpel  call  to  re- 
pentance, faith  and  Chriftian  baptifm,  by  this 
meftimable  privilege.  (A£ts  iii.  ig.)  ''  Repent 
"  ye,  therefore,  and  be  converted,  that  your  fins 
"  may  be  blotted  out,  when  the  times  of  refrefh- 
"  ing  fhall  come  from  the  prefence  of  the  Lord." 
It  may  not  be  improper  here  to  take  notice  of 
fome  other  paffages  of  the  facred  fcriptures, 
which  may  be  confidered  as  direft  proofs  of  in- 
fant baptifm.  The  commiffion  of  our  bleffed 
Saviour  on  this  point,  claims  our  firft  attention, 
{Matt,  xxviii.  in.)  Though  it  is  brought  by  the 
Baptifls  as  an  objeftion;  yet,  properly  consider- 
ed, I  think  it  is  fo  far  from  being  in  their  favor, 
that  it  will  afford  a  convincingproof  of  ourdoc- 
tnne  to  any  perfon  free  from  prepoffeffions, 

1.  The  apoflles  were  commanded  to  go  out 
into  all  the  world.  Till  then  they  had  been 
confined  to  the  Jews,  and  both  circumcifion  and 
baptifm  were  adminiflercd  to  thofe  who  embra- 
ced the  gofpel,  and  to  their  infants.  There  was 
not  the  leait  hint  antecedent  to  this,  that  infants 
•were  to  be  excluded,  but  much  to  the  contrary, 
:as  h;is  been  (hewn.  The  apofHes  themfelves  did 
not  know  that  it  would  be  lawful  for  them  to  go 
out  to  the   Gentiles  ;  much  lefs  that  infants,  as 


[    55    ] 

the  Baptifts  affert,  were  to  be  cut  off  from  this 
privilege  in  the  gofpel  church.    They  were  here 
commanded  to  teach  all  nations,  and  preach  the 
gofpel  to  every  creature.     It  is  probable  that  e- 
ven  the  baptifts  do  not  imagine,  that  this  imme- 
diately refpefts  infants,  as  to  the  external  teach- 
ing and  preaching  of  the  word,  they  being  whol- 
ly incapable  of  this.    .  But  it  certainly  does  fome 
way  refpeci  them.     The  words  are  plain — The 
command  is  exprefs — Go  teach  all  nations — Go 
preach  the  gofpel  to  every  creature.    Surely  our 
Saviour,    who  fo   tenderly   took  the   dear  little 
ones  into  his  gracious  arms,  who  fo  affcclionate- 
ly  bleffed  them,  I  fay  furely  he  did  not  forget 
them  on  this  mod  interefting  occafion — Surely 
he  was  not  ignorant  of  the  tender  feelings — Sure^ 
ly  he  was  not  a  ftranger  to  the  pious  breathings 
of  the  parental  heart  of  his  dear  people  in  ages 
paft.     On  this  occafion,  when  the  life  of  a  thou- 
land  poor  Ifhmaelites  was  at  flake,  he  had  not 
forgotten  the  burft  of  Abraham's  fatherly  heart, 
"  Oh,  that  Ifhmael  might  live  before  thee!"  (Gen. 
xvii.  18.)     Nor  was  the  compaffionate  Saviour 
infenfible  to  thofe  pious  parental  defires  of  true 
believers  towards  their  infant  offspring  through 
all  future  ages.     Much  lefs  can  any  fuppofe,  that 
he  excludes  them   from  the  race  of  intelligent 
creatures,  to  whom  the  apoftles  were  to  preach 
the  gofpel.     We  mull  either  deny  that  they  are 
part   of  all  nations — we  muft  alfo  either  deny 
that  they  are  rational  creatures,  or  we  mull  fup- 
pofe that  they  are  fome  how  included  in  the  a- 
pollles  miffion. 

2.  The  apoflles  are  hereby  commanded,  to 
teach  (viatheteu/atc)  to  difciple  all  nations,  and 


i:  56  ] 

prrach  the  gofpel  to  every  creature.  Since  then 
It  IS  certain,  that  the  teaching  and  preaching  of 
the  go.^pel  does  fome  way  refpcft  infants,  I  corr- 
f^fs  upon  the  Baptift's  plan,  I  am  utterly  at  a  lofs 
"how  to  underi^and  it,  unlefsit  be  wholly  to  ex- 
"ciade  them  from  Chriftian  baptifm,  from  tht 
thurch,  and  from  heaven;  and  either  to  ftrike 
them  out  of  exiitence  all  together,  or  to  plunge 
them  headlong  into  eternal  damnation.  But  if 
we  underflind  the  commifTion  in  the  plain  and 
natural  fenfe,  according  to  the  circumftances  in 
which  it  was  fpoken,  as  an  honeft,  pious  Jev/ 
vrould  take  it,  and  as  it  is  clear  the  apollles  un- 
derltood  it,  the  whole  matter  is  plain.  The 
teaching  and  preaching  of  the  gofpel,  were  to 
difciple  infants  by  baptifm  with  their  believing 
parents,  as  had  been  a  common  known  cuftom 
among  the  Jews,  when  they  profelyted  a  heathen 
to  the  true  religion. 

•  The  commiiTion  was  exprefs — It  was  very  ea- 
fy  to  be  underftood  by  thofe  to  whom  it  was 
given — Since  they  were  well  acquainted  with 
the  command  by  which  infants  were  to  be  re- 
ceived into  the  church  with  their  parents — fmce 
they  knew  this  had  always  been  the  praftice — 
ana  fmce  they  had  never  lieard  any  thing  to  the 
contrary  drop  from  the  blefied  lips  of  their  di- 
vine mailer,  but  much  in  favor  of  fuch  little  ones, 
was  it  poffible  for  them  to  underftand  it  in  fuch 
a  manner,  as  to  exclude  the  infants  of  believers 
from  the  church  and  from  baptifm? 

Upon  the  whole,  it  is  with  me  beyond  all  doubt 
that  the  apoftles  fo  undcrllood  their  bleffed  maf- 
ter,  as  fully  to  warrant  and  oblige  them  to  re- 


ceive  infants  into  the  vifible  church  with  their 
believing  parents,  and  baptize  them.  Agreeably 
to  this  they  praftifed,  when  it  is  faid  that  Lydia 
and  her  houlhold  were  baptized — when  the  jail- 
or and  all  his  were  baptized,  and  when  Paul  bap- 
tized the  houfe  of  Stephanus,  &c.  It  thus  con- 
tinued, no  doubt,  through  the  apoflolic  age;  and 
from  the  beft  account  we  have  in  hiftory  infant- 
baptifm  was  generally,  if  not  univerfally,  pratiifi- 
ed  in  the  church  more  than  twelve  hundred  years, 
though  much  corrupted.  Notwithftanding  fome 
have  lince  called  it  in  queftion,  yet,  through  all 
this  long  fpace  of  time,  there  was  no  church  or 
fociety  of  Chriltians  which  denied  infant-baptifm, 
except  thofe  who  denied  all  baptifm  with  water. 
We  have  a  particular  authentic  hiftory,  both  of 
the  firft  rife  and  progrefs  of  this  fe6l  that  denied 
infant-baptifm.  It  hrft  appeared  in  Germany  at 
the  place  called  Munfter,  loon  after  the  reform- 
ation from  Popery. 

If  we  grant,  as  the  Baptifts  affert,  that  infant- 
baptifm  was  neither  allowed  nor  praftifed  by  the 
church  in  the  apoltolic  age,  it  is  utterly  impoffi- 
ble  that  it  (hould  have  been  introduced  in  any 
fubfequent  period  of  the  church.  They,  there- 
fore, might  as  well  affert  that  it  never  has  beea 
pra6lifed. 

;  Let  us  now  candidly  examine  this  matter.— 
Some  confidently  affirm,  that  this  praftice  was 
firfl  introduced  into  the  church  in  the  dark  days 
of  Popery.  This  cannot  poffibly  be  true.  It  is* 
eafy  to  Ihcw  from  the  mofl  authentic  writers  in 
thofe  times,  thai  it  was  pradifed  in  the  church 

H 


[    58    ] 

long  before;  and,  if*  I  miftake  not,  fome  of  the 
Bapiiil:  writers  thcmfclves  allow  that  it  wasprac- 
tiied  in  the  African  church  before  the  dark  period 
of  Popery.  But  be  this  as  it  may,  it  was  not  then 
firlt  introduced  into  the  church.  Ifit  wasnot  the 
praftice  in  the  apoftles'  day,  it  muft  have  begun 
m  fome  of  the  fucceeding  ages  before  Popery. — 
It  is  generally  allowed  that  it  commonly  prevail- 
ed through  ail  the  churches  after  the  fourth  cen- 
tury. Air.  Tombs,  on  the  part  of  the  Baptifts,* 
exprefsly  fays,  that  St.  Auftm's  authority  carried 
it  ni  the  following  ages  almoil  without  control; 
but  St.  Auflin  moft  folemnly  profefles,  that  he 
never  heard  of  any  in  his  time  that  oppofed  in- 
fant-baptifm.  We  have  only  the  four  firfl  cen- 
turies to  examine.  We  are  certain  that  the  prac- 
tice was  firft  begun  in  one  of  them.  Let  us, 
therefore,  go  back  and  fee  if  we  can  pofTibly  find 
-when  it  was  firft  introduced  into  the  church. — 
Our  brethren,  the  Baptifts,  are,  with  us,  equally 
intereded  in  this  inquiry.  St.  Auflin,  who  lived 
ill  the  fourth  century,  fpeaksofit  as  prevailing 
in  his  day;  and  that  it  was  not  decreed  by  any 
council,  but  had  been  ever  in  ule.  The  fame 
v.uthor,  in  .his  difpute  witii  the  Pelagians  about 
•original  fin,  brings  infant-boptifm  as  an  unan- 
lwen;ble  proof  of  original  corruption.  This  was 
.iibout  A.  D.  3qo.  We  alfo  have  a  number  of 
writers  through  the  whole  of  this  century,  who 
•fpeak  of  inFant-baptifm.  but  fay  nothing  of  its 
introJuClion.  As  Siiicius,  A.  D.  384,  St.  Am- 
brofe  37,1,'^  Grce.  Nazianzbn  300,  Optatus  306, 
"the  Council  of  Elibrius  305,  and  inanv  others, 
mention  infant-baptifni  as  a  thing  m  common 


i:  59  ] 

ufe  in  the  church.     Thus,  we  fee,  it  was  not  firfl: 
introduced  in  the  fourth  century 


^ 


In  the  third  Century,  there  are  feveral  re- 
markable teflimonies  concerning  infant-baptifm, 
which  make  it  very  evident  that  it  was  not  iiril 
introduced  in  that  day.  About  the  middle  of 
this  century  Cyprian  called  a  council  of  fixty-fix 
minifters  or  bifhops  on  this  queflion,  '*  Whether 
"  infants  might  be  baptized  before  they  were 
*^  eight  days  old?"  This  council  unanimoufly 
agreed,  there  was  no  neceffity  for  fuch  a  delay. 
In  confequence  of  this,  a  letter,  which  was  fign- 
ed  by  Cyprian,  was  written  to  the  churches,  to 
notify  to  them  the  refult  of  their  deliberation, 

Origen,  who  was  born  lefs  than  an  hundred 
years  after  the  apoftles,  and  flouridied  in  the  be- 
ginning of  this  century,  fpeaks  often  of  infant- 
baptifm  in  his  Homilies  on  Original  Sin,  as  an  e- 
ftabliflied  praftice  in  the  church.  In  one  place 
he  exprefsly  fays,  that  the  church  had  a  tradi- 
tional order  from  the  apoilles  to  give  baptifm  to 
infants.  This  clearly  Ihews,  that  infant-baptifni 
was  then  an  ufage  in  the  church.  Tertullian  al- 
fo,  who  lived  about  the  fame  time,  mentions  in- 
fant-baptifm  as  no  novelty  in  his  day.  He  pleads 
for  the  delaying  of  the  baptiiin  of  infants  on  ac- 
count only  of  the  danger  Vv'hich  might  attend  the 
introduction  of  fponfors.  This  can  properly  ap- 
ply only  in  thofe  cafes,  where  parents  were  un- 
believers, or  were  hck.  Jccnb  Pamelius  ob- 
ferves,  in  his  Annotations  on  this  place,  tliat  Ter- 

*  Hiflory  of  Infant  Captifm,  pan  i,   chap.  7,  3,  to  the  2  %     Dr.  Fov 
bafius  Hill.  Theology. 


C  60  3 

tnllian  had  reference  to  fuch.*  From  thefe  ob- 
fervations,  it  is  clear  that  infant-baptifm  was  not 
firll  introduced  either  in  the  third  or  fourth  cen- 
tury. It  certainly  was  not  introduced  in  the 
fourth,  becaufe  we  find  it  in  the  third — neither 
in  the  third,  becaufe  it  is  there  fpoken  of  as  a 
common  undifputed  praftice.  Our  inquiry  is 
now  reduced  to  the  limits  only  of  two  centuries, 
and  it  is  clear  to  me,  that  infant-baptifm  muft 
have  been  introduced  into  the  Chriftian  church 
in  one  or  the  other.  Let  us  now  carefully  exa- 
inine  the  m_atter  with  refpeft  to  the  fccond  cen- 
tury, the  age  that  immediately  followed  the  a- 
poltles  and  firft  minifters  of  Jefus  Chrift. 

All  the  immediate  fuccefTors  of  the  apoftles 
jTiuft  perfonally  know,  what  was  the  practice  of 
the  apolUes  themfelves.  The  churches  alfo  muft 
know  whether  their  infants  were  baptized  or  not. 
If  the  minifters  and  churches  knew  that  infant- 
baptifm  had  never  been  praftized  by  theapoftles, 
it  IS  utterly  impoftible  that  it  ftiould  then  have 
been  introduced  into  the  church  without  making 
great  difturbance.  It  muft  have  met  with  the 
greateft  oppofition,  both  from  the  minifters  and 
churches,  of  primitive  zeal  and  purity.  Were 
that  fact,  is  it  credible  that  we  ihould  not  have 
}}eard  fomething  of  it,  when  fome  of  the  v/rit- 
ings  of  thole  Fathers  have  come  down  to  us? — 
Two  of  them  are  frequently  mentioned  on  this 
fubjecl,  but  not  a  word  that  there  was  any  con- 
troverfy  in  the  church  refpefting  infant-baptifm, 
Ireneus,  who  fiouriihcd  about  the  middle  of  this 
pentury,  was  acquainted  with  Pclycarp,  St.  Johi;  s 

*  Cr.  rorbcfius*  Iiift.  Theology. 


I   6x    ] 

difciplc,  and  alfo  faw  and  converfed  with  thofc 
who. had  feen  Jefus  Chrift.  He  iTientioned  inr 
fant-baptifm  as  no  matter  of  dilpute.  Reckon- 
ing up  ieveral  forts  of  perfons  who  were  born  a^ 
gain  unto  God,  he  exprefsly  mentioned  infants  ar 
mong  them.  It  is  naturally  fuppofed  that  he 
there  muft  mean  their  being  born  of  the  water, 
or  baptized,  as  many  of  the  Fathers  ufed  the 
word  m  this  fenfe,  as  infants  could  give  evidence 
of  no  other  regeneration. 

Juftin  Martyr,  who  is  fuppofed  to  have  been 
born  about  tfiirty  years  after  the  death  of  our 
bleffed  Saviour,  in  his  Apology,  v/ritten  in  the 
year  140,  mentions  perfons  who  were  difcipled 
to  Chrift  in  infancy.  He  alfo  fpeaks  of  bap- 
tifm*s  being  to  us  inftead  of  circumcifion.  Igna- 
tius lived  in  the  end  of  the  firil  century.  He 
converfed  with  the  apoftles,  and  fuftered  mar* 
tyrdom  under  Trajan,  A.  D.  107."^  But  from 
none  of  thefe  have  we  a  word  refpefiing  the  lirft 
rife  of  infant-baptifm  in  their  day.  Since  we  have 
now  purfued  our  inquiry  back  to  the  firft  cen-* 
tury  without  fuccefs,  I  would  juft  make  one  re* 
mark  here  on  the  vvhole.  If  infant-baptifm  is 
fuch  a  grofs  error  and  corruption — if  its  intro- 
du6lion  deftroys  the  very  being  of  the  church, 
it  is  utterly  incredible,  if  not  impoffible,  that  the 
pra£lice  of  it  could  have  obtained,  either  in  the 
fecond,  third,  or  fourth  centuries,  without  its 
rife  and  progrefs  being  mentioned,  or  even  that 
there  were  ever  fuch  heretics  in  the  world.  This 
remark  obtains  great  weight  when  we  confider 
that  St.  Auilin,  in  the  dole  of  the  fourth  ceutu* 

*  Dr.Forbcfms'  Hill.  Theology. 


I  62  J 

r}%  wrote  a  book,  giving  a  particular  account  of 
all  feSs  that  were,  or  ever  had  been  in  the  church 
— (he  enumerates  eighty-eight  with  their  feveral 
tenets.) — And  when  we  find,  in  the  writings  of 
the  Fathers,  an  account  of  all  the  particular  er- 
rors, and  fmallett  departures  from  the  faith  and 
pratlice  once  eflablifhed  in  the  church,  we  are 
reduced  to  this  dilemma,  either  that  infant-bap- 
tifm  was  introduced  into  the  church  in  the  firft 
century  by  the  apollles  themfelves,  or  that  it  nev- 
er has  been  praftifed  in  any  age  of  the  world. — 
The  latter  is  contrary  to  known  faft.  The  for- 
mer is  the  truth,  and  it  is  the  very  doftrine  pro- 
pofed  to  be  illultrated  and  eftabliihed  by  this  dif- 
courfe.  I  fhall  now  conclude  with  a  few  remarks. 

1.  We  have  both  fcripture  command  and  ex- 
ample, for  receiving  infants  of  believers  into  the 
vifible  church  with  their  parents,  and  for  ad- 
miniflering  to  them  the  feal  of  the  righteoufnefs 
of  faith.  This  command  and  this  example  from 
Abraham  the  father  of  the  faithful,  evidently  run 
through  the  whole  of  the  Old  and  New-Tefta- 
ments.  When  Chrift  came  and  fulfilled  the  law 
and  the  prophets,  he  confirmed  the  covenant  of 
promife,  he  enlarged  it  with  greater  privileges, 
and  he  continued  it  to  believers  under  the  glori- 
ous gofpel,  as  examples  of  infant-baptifm.  We 
alfo  have  the  evident  praflice  of  all  the  churches 
of  ChriR  in  ages  of  the  greatefl  zeal  and  purity. 
Thofe  v/ho  deny  that  there  is  either  command 
or  example  for  this  praftice,  ought  firft  to  point 
out  from  authentic  hiflory,  a  church  or  fuciety 
of  Chriiiians,  wiihin  twelve  hundred  years  of  the 
apoftlcSj  who  did  not  praclile  infant-baptifiTi, 


[    63    ] 

2.  Thofe  who  deny  infant-baptifm  have  no 
JLifl  ground  for  breaking  off  from  all  the  church- 
es oi  Chrifl  on  this  account ;  and  much  lefs  for 
efteeming  themfelves  the  only  true  church  in  the 
world.  For  though  they  hold  this  to  be  an  er- 
ror, yet  it  is  not  fuch  as  to  fubvert  the  founda- 
tion, nor  indeed  has  it  always  been  their  fenti- 
ments,  as  appears  by  a  confedion  of  the  faith  of 
a  hundred  churches  of  their  communion.*  Aw- 
ful have  been  the  confequences  of  this  feparation, 
and,  perhaps,  nothing  tarnilhed  the  glory  of  the 
reformation  from  Popery  more  than  the  condufl 
of  its  firlt  founders.  Thofe,  therefore,  who,  in  the 
prefent  day  would  break  off  from  other  churches 
of  Chrill  and  join  this  feparate  communion,  ought 
firft  well  to  confider  the  nature  of  the  aclion,  left 
they  be  involved  in  the  awful  guilt  of  many  ge- 
nerations. On  the  whole,  it  is  high  time  that  all 
party-zeal  was  banidiedfrom  the  church  of  Chrift, 
and  that  all  denominations  w^ere  united  in  the 
common  caufe.  The  day  of  the  Lord  is  at  hand. 
In  the  mean  time,  let  us  give  up  ourfelves  and 
all  ours  to  God  and  to  his  difpoial — Let  us  take 
hold  of  the  covenant  through  Jefus  Chrift,'and 
thankfully  enjoy  the  privileges — Let  us  plead  the 
promifes  for  ourfelves  and  our  children — and  fi- 
nally, let  us  wait  patiently  for  his  coming  and 
kingdom,  who  will  then  reveal  his  righteous  judg- 
ment, and  reward  every  man  according  to  Kjs 
works.  ^    '  ■  '' ' 

*  Printed  in  London,  1699. 


SERMON      IV. 

BELIEVERS  and  th eir  OFFSPRING 

KN  COVENANT  WITH  GOD. 


Acts  ii.  39. 

J^or  the  proviife  is  unto  you,  and  to  your  children, 
and  to  all  that  arc  afar  off,  ev€n  as  many  as  the 
Lord  our  Gudjhall  calL 

IN  the  former  part  of  this  chapter,  we  have  an 
account  of  that  wonderful  out-pouring  of  the 
Holy  Ghofi:  upon  the  apoflies  on  the  day  of  Pen* 
tecoft.  In  the  context  we  have  Peter's  folema 
addrefs  to  the  mixed  muhitude,  collected  togeth- 
er on  that  occafion,  in  v/hich  the  apoftie  proves 
^o  them  that  Jefus  Chriil,  whom  they  had  taken, 
and  by  wicked  haods  crucified  andflain,  was  the 
:Son  of  God,  the  true  Mefiiah  and  Saviour  of  thp 
w^orld.  And  he  foiemnly  teftifies  that  God  had 
xaifcd  him  from  the  deaa,  and  had  exaked  him 
^t  his  right  hand,  whofe  blood  they  had  impi- 
oufly  imprecated  on  themfejyes,  and  on  their 
children.  Under  a  fenfe  of  this  guilt  they  wei^e 
pricked  to  the  heart,  and,  under  awful  appre- 
nenfions  of  the  divine  wrath,  in  agonies  of  diflrefs 
they  cried  out,  men,  brethren,  wnatj^iz//  we  do? 
The  apoflle  then  called  them  to  repent  of  their 
fins — to  enibrace  the  gofpel,  and  to  be  baptized 
in  the  name  of  Jefus  Chrilt,  as  the  only  way  to 


C  65   3 

cfcape  tlie  divine  wrath,  which  was  coming  on 
that  wicked  generation,  and  as  the  only  way  to 
enjoy  the  bieffmgs  and  privileges  of  the  gofpel- 
difpenfation.  This  call  they  enforced  by  the 
weighty  argument  in  our  text.  "  For  the  promife 
"  is  unto  you,  and  to  your  children,  and  to  all 
"  that  are  afar  off,  even  as  many  as  the  Lord  our 
*' God  {hall  call." 

It  is  generally  fuppofed  that  this  declaration 
refpefts  both  Jews  and  Gentiles.  The  promife 
is  to  you,  and  to  your  children.  This  refpefts 
thofe  who  were  of  the  Jewifli  religion.  The  pro- 
mife is  to  them  who  are  afar  off,  when  God  mail 
call  them,  and  to  their  children.  This  is  fup- 
pofed to  have  reference  to  the  Gentiles,  who 
Ihould  alfo  be  gathered  into  the  church  by  the 
gofpel,  and  (hould  then  enjoy  the  bleflings  and 
privileges  of  the  covenant  of  promife  with  God's 
people. 

We  have  feen  in  the  preceding  difcourfe,  that 
all  who  believe  are  Abraham's  feed,  and  heirs  ac- 
cording to  the  promife;  and  that,  by  divine  ap- 
pointment, the  infant  children  of  fuch  arc  to  be 
received  with  their  parents,  and  to  be  baptized. 
But  it  has  been  allied,  what  advantage  is  this  to 

f)arents,  or  to  their  children?  To  give  an  an- 
wer  to  this  queftion  fhall  be  the  fubjeft  of  my 
prefent  difcourfe.  I  fhall,  therefore,  now  endea- 
vor, by  divine  affiftance,  to  (hew, 

I.  What  the  covenant  of  promife  contains  for 
believing  parents  with  refpecl  to  themfelves^ 

1  • 


C    66    ] 

IT.  What  it  contains  for  them  with  refpeft  to 
their  children. 

III.  Shew  how  parents  may  have  an  intereft 
in  this  covenant,  and  enjoy  its  peculiar  bleffings 
and  privileges  for  themfelves,  and  for  their  chil- 
dren. 

1.  Under  this  head  I  do  not  propofe  to  fpeak 
of  thofe  bleffings  which  are  common  to  believers 
in  general,  but  only  of  thofe  which  are  peculiar 
to  them  as  parents.  It  is  highly  reafonable  to 
fuppofe,  that  as  they  have  a  peculiar  truft  and 
charge,  they  alfo  fhould  have  fpecial  affiftance, 
and  particular  bleflings  and  privileges.  The  a- 
poflle  fays,  they  are  blcffed  with  faithful  Abra- 
ham. Believing  parents  being  heirs  of  God  and 
joint-heirs  with  Jefus  Chrift,  have  not  only  their 
fins  forgiven;  they  have  not  only  God  for  their 
God,  for  their  father  and  portion — they  have  not 
only  Jefus  Chrifl:  for  their  Saviour,  the  Holy  Spi- 
rit for  their  Sanftifier ;  but,  in  the  firft  place,  they 
aifo  have  the  great  privilege,  that  their  infant 
.  children  fhould  be  confidered  as  in  covenant 
with  them.  That  this  is  a  great  privilege,  every 
parental  feeling  is  ready  to  acknowledee.  It  was 
before  proved  and  illuftrated,  that  under  every 
difpenfation  of  the  covenant,  this  has  been  grant- 
ed to  believing  parents,  as  God  faid  to  Abraham, 
the  father  of  believers,  "  1  will  be  a  God  to  thee 
"  and  to  thy  feed  after  thee." 

It  mufl  certainly  be  confidered  as  a  great  fa- 
vor to  the  parent,  that  the  great  and  good  God 
fhould  thus  gracioufly  mention  their  infant-off- 
fpring  in  the  covenant  with  them.     By  this  he 


[    67    ] 

doubtlefs   intended  to  Iliew  his   condefcending 

frace  and  mercy  to  liis  people,  that  they  might 
e  encouraged  in  the  faithful  difcharge  of  their 
important  truft. 

2.  The  covenant  of  promife,  as  has  been  prov- 
ed in  the  former  difcourfe,  contains,  for  behev- 
ing  parents,  the  privilege  of  giving  up  their  chil- 
dren to  God  in  baptifm,  through  Jefus  Chrift. — 
This  is  a  great  favor  in  every  refpeft,  but  efpe- 
cially,  that  by  faith  believers  may  thus  bring  their 
infants  to  the  compafhonate  Saviour  for  his  blef- 
fing — the  Saviour  who  is  ever  prefent  in  his  or- 
dinances. When  thus  given  to  him,  they  may 
always  with  freedom,  in  their  prayers,  bring  them 
to  the  throne  of  free  covenant-grace  and  mercy; 
they  may,  with  hope,  commit  them  to  God's  fa- 
therly care;  and  they  may, by  faith,  take  hold  of 
the  covenant  of  his  own  appointment,  and  plead 
its  bleflings  for  them,  as  for  their  own  fouls. 

3.  Another  privilege  this  promife  contains  for 
parents  is,  that  their  children,  in  their  infant  and 
mod  helplefs  ftate,  may  be,  with  them,  members 
of  the  church.  They  may  here  confider  them, 
in  a  peculiar  fenfe,  not  their  own,  but  the  chil- 
dren of  the  houlhold  of  faith.  They  may  con- 
fider them  the  Lord's  property,  and  that  they  arc 
to  be  brought  up  for  him.  Thefe  refleSions  will 
not  only  flrengthen  all  their  obligations,  but  alfo 
greatly  fweeten  all  their  care  and  labor.  They 
afford,  to  believing  parents,  a  fovereign  balm  for 
all  their  wounds,  and  a  fweet  cordial  for  all  their 
fears  refpetting  their  dear  infant-children.  How 
wonderful  are  the  condefcending  grace  and  good- 


C    68    3 

nefs  of  God  to  his  dear  people!  But  how  vile 
the  ingratitude  and  unbelief  of  the  human  heart! 

4.  This  promife  contains,  for  believing  pa- 
rents, all  needed  wifdom  and  grace  to  bring  their 
offspriuj^-  up  for  God,  while  he  continues  them 
under  their  care.     How  often  do  parents  find 
their  flrength  fail  in  trying  circumftances  re- 
fpefting  them  even  in  their  infant-ftate?  But 
what  a  bleflTing  have  they  in  the  covenant!  Here 
is  ftrength  and  afTiftance;  and,  indeed,  they  nev- 
er fail  of  obtaining  a  recruit  when   they  come 
here  by  faith.     In  the   riper  years  of  their  chil- 
dren how  often  do  they  find  that  they  lack  both 
wifdom  and  grace  to  give  them  inftrufiion,  to  re- 
flrain  them  from  evil  praflices,  and  to  bring  them 
up  for  God?  But  here  is  both  grace  and  wifdom 
in  ftore.     Here  they  may  come  freely  by  faith, 
and  obtain  mercy,  v/ifdom  and  grace  to  help  in 
every  time  of  need.     God  fays,   in  the  covenant 
of  promife,  I  will  be  a  God  to  thee,  O  believing 
parent!  The  promife  is  to  thee  in  the  charafter 
of  a  parent,  and  contains  every  blefling  and  grace 
neceilary  for  the  education  of  your  children,  who 
are  devoted  to  his  fervice.     Thefe  blefiings  are 
treafured  up  in   Chrift  to  be  communicated  to 
all  thofe  parents,  who  come  to  God  for  them  by 
faith — by  that  faith  which  takes  hold  of  the  cove- 
nant— which  works  by  love,  and  is  produftive  of 
new  obedience.     Ignorant  and  unbelieving  pa- 
rents may  think  lightly  of  all  thefe  blc{fings,but 
they   mufl;   certainly   be   exceeding  precious  to 
him,  who  has  been  made  fenfible  what  it  is  to  be 
without  God   in  the  world — to  him  who  is  fen- 
fible what  it  is  to  have  a  covenant>God  and  father 
through  Jefus  Chrifl:,  and  to  him  who  know^s  what 


C  69  J 

it  is  by  faith  to  plead  the  precious  promifes  for 
his  own  foul. — How  fupporting  to  the  tender, 
faithful,  parental  heart,  when  ready  to  fink  un- 
der a  view  of  the  many  evils  which  are  thickly 
fcattered  in  the  vale  of  tears,  through  which  their 
dear  child  mufl  pafs!  How  fupporting,  I  fay,  are 
thefe  covenant-bleiTings,  efpecially  v/hen  parents 
can  take  hold  of  the  covenant,  and,  by  faith, 
obtain  grace  to  inftruft,  warn,  and  guard  their 
children,  and  thus  chearfully  commit  them  to 
the  holy  keeping  and  difpofal  of  a  heavenly  fa- 
ther. 

5.  In  this  promife  there  is  abundant  mercy  to 
make  their  prayers,  inftruftions  and  correftions 
effectual.  Here  is  not  only  grace  to  make  them 
faithful,  but  mercy  to  render  them  fuccefsful. — 
Pious  parents,  when  they  confider  the  total  de- 
pravity of  the  human  heart — when  they  fee  that 
the  imagination  of  the  thoughts  of  the  heart  is 
evil,  and  only  evil  continually,  and  when,  upon 
a  fmall  trial,  they  perceive  the  obilinacy  of  their 
children,  then  they  are  exceedingly  apt  to  be  dif- 
couraged.  But  the  promife  contains  grace  fo- 
vereign  and  powerful  enough  to  lubdue  the  moft 
ftubborn  will,  and  to  break  the  hardeti  heart. — 
Here  is  mercy  fuflficient  to  make  the  weak,  but 
faithful  and  perfevering  endeavors  of  pious  pa- 
rents fuccefsful,  on  tlie  moO  finiihed  piece  of  hu- 
man corruption. — God  fays,  '*'  I  know  Abraham, 
''  that  he  will  command  his  children,  and  his  houf- 
*'  hold  after  him,  and  iht^JJiall  keep  the  way  of  the 
^'  Lord— -Gen.  xviii.  19.  1  rain  up  a  child  in  the 
*'  way  he  (hould  go,  and  when  he  is  old  he  will 
"  not  depart  from  it' — Prov.  xxii.  6.    The  Lord 


[    70    ] 

himfelf  anfwers  for  the  event.  To  this  fourcc 
fainting  believers  ought  alvv^ays  to  look.  Faith- 
ful parents,  who  have  given  their  children  to 
God  in  covenant,  may  undoubtedly  depend  on 
the  ali-fufficient  mercy  of  a  covenant-keeping 
God.  Is  this  no  advantage  to  parents?  Is  there 
no  peculiar  bleffing  for  them  who  have  given 
up  themfelves  and  their  children  to  God  in  co- 
venant? Is  there  no  fuitable  encouragement — 
no  particular  affiftance  for  them  in  this  cove- 
nant, which  is  fo  well  ordered  in  all  things  and 
fure? — But  here  let  me  obferve,  that  as  thefe  co- 
venant-bleffings  ar^  fpiritual — the  fpiritual  per- 
fon  only  can  enjoy  them.  They  are  fo  little  at- 
tended to  and  underilood,  and  fo  little  believed 
even  by  pious  people  in  the  prefent  day,  that  we 
need  not  wonder  they  have  fo  little  apparent  ef- 
feft;  and  efpecially  when  fo  few  parents  take 
hold  of  the  covenant  truly  by  faith,  and  are  ac- 
tive and  diligent  in  the  ufe  of  all  thofe  means  by 
which  God  communicates  the  covcnanted-bleff- 
ings  to  his  people. 

Sixthly,  and  lajily — Should  it  pleafe  God  to 
take  away  the  infants  of  believers  by  death,  the 
promife  gives  them  fall  liberty,  by  faith,  to  com- 
mit, through  Jefus  Chrift,  their  infants,  as  their 
own  fouls,  into  their  heavenly  Father's  hands. — 
To  this  great  privilege  they  are  undoubted  heirs, 
as  children  of  Abraham.  No  favor,  perhaps, 
could  be  more  grateful  to  the  feelings,  no  bleifing 
more  fuitable  to  the  dcfires,  and  no  privilege 
could  more  exactly  correfpond,  than  this,  with 
the  wilhes  of  a  pious  parent,  in  fuch  an  affecling 
fituation.     O  parent !  behold  the  grace  and  con- 


C   71   ] 

defcendlng  goodnefs  of  a  covenant-God  and  Fa- 
ther. 

II.  I  am  to  fhew,  what  are  the  promifes  and 
bleffings  contained  in  this  covenant,  for  believ- 
ing parents,  refpcfting  their  children. 

Fhjl — In  their  infant  and  moft  helplefs  ftate, 
they  are  admitted  into  Chrid's  family  on  earth — 
This  is  no  fmall  privilege.  How  great  would 
you  think  the  favor  to  your  children,  to  be  tak- 
en into  the  family  of  an  earthly  king?  But  the 
church  is  the  houfiiold  of  faith,  the  family  of  the 
king  of  kings.  Here  are  the  richeft  promifes, 
and  greateit  bleffings,  and  here  is  a  foundation 
for  the  mofl  fanguine  expeftations.  In  this  (it- 
nation  they  are  interefled  in  all  the  public  pray- 
ers for  the  welfare  of  the  church,  and  they  ought 
to  be  always  remembered  in  the  private  and  fe- 
cret  petitions  of  all  God's  people. 

Secondly — The  God  of  Abraham  is  their  God 
— The  promife  is  to  believing  parents,  and  to 
their  children.  '*  I  will  be  a  God  to  thee  and  to 
*'  thy  feed."  This  is  certainly  an  ineftimable 
bleffing  of  the  covenant,  which  believers  have 
for  their  infants.  God,  therefore,  will  preferve 
them  through  the  dangers  of  their  infant-ftate, 
or  will  take  them  to  himfelf.  All  this  is  doubt- 
lefs  implied  in  his  being  their  God.  For  if  be- 
lievers are,  by  the  divine  command,  to  give  their 
infants  to  God,  and  they  in  obedience,  do  give 
them  up  to  him  as  he  hath  appointed,  will  he 
not  accept  them  ?  He  certainly  will,  and  through 
Jefus  Chrift,  he  doubtlefs  becomes  their  God  in 
life,  agreeably  to  the  tenor  of  the  gracious  cove- 


[      72      ] 

nant.  But  to  fuch  as  die  in  an  infant-date,  he  is 
forever  a  God  and  portion.  Thus  only  can  this 
be  an  everlafting  covenant  refpecling  fuch,  and 
in  tliis  view  alone  his  mercy  to  them  endureth  for- 
ever. Thofe,  therefore,  who  believe  that  the  pro- 
jTiife  contains  any  thing  refpefting  the  infants  of 
believers,  who  die  in  their  infant  itate,  can  hard- 
ly doubt  of  its  fecuring  to  then!  the  faving  blef- 
fings  of  the  covenant  in  the  eternal  world.  What 
bleffings  are  here  for  the  dying  infants  of  believ- 
ers? Bleffings  infinitely  rich— infinitely  free! — 
This  is  not  a  new  fentiment — It  was  holden,  and 
firmly  believed  by  the  mofl:  zealous  and  pious 
ancient  fathers  in  the  church. 

Should  thefe  infants,  on  the  contrary,  live  and 
advance  to  the  ftate  of  childhood,  there  are  fl:ill 
great  bleffings  for  them  in  this  gracious  covenant. 

Firjt — That  grace,  promifed  to  believing  pa- 
rents to  make  them  faithful,  has  fome  fpecial  re- 
ference to  children  in  this  fl:ate. '  If  believing 
parents  have  grace  to  be  faithful,  this  is  a  great 
bleffmg,  not  to  parents  only,  but  alfo  in  a  very 
fpecial  manner  to  their  children :  It  gives  them 
the  advantage  of  their  faithful  pious  infl:rufl:ion. 

Secondly — Believing  parents,  refpefting  their 
children  in  this  fl:ate,  have  the  promife  of  thebleff- 
ing  to  attend  faithful  infl:ruftion  and  difcipline. 
Prov.  xxii.  6 — xxiii.  13, 14 — xx.  7.  "  Train  up  a 
"  child  in  the  way  he  fliould  go,  and  when  he  is 
*'  old  he  will  not  depart  from  it— Withhold  not 
"  correftion  from  the  child;  for  ifthoubeatefl:him 
"  with  a  red,  \\ejhall  not  die — Thou  fiialt  beat  him 
"  with  the  rod,  andyiia// ^^/ii^^?'  his  foul  from  hell 


[    73    3 

^'  Thejuft  man  walketh  in  his  integrity ;  Az  J cAz7Jrew 
^'  are  blejfed  after  him."  What  precious  promifes! 
-What  unfpeakable  bieffings  for  their  children ! 
If  God  gracioufly  grants  his  blefling  to  attend 
the  faithful  care  of  pious  parents,  this  will  cer- 
tainly make  it  effeftual,  and  lay  ^  glorious  foun- 
dation for  their  children's  ufefulnefs  here,  and  for 
their  eternal  felicity  in  the  world  to  come.  This 
has  often  been  the  cafe,  and  it  is  more  than  pro- 
bable always  wili  be  the  cafe,  where  parents  take 
hold  of  the  covenant,  and  are  perfeveringly  faith- 
ful in  their  inftruftion  and  difciplin/e  towards 
their  children,  agreeably  to  the  following  paf- 
fages  of  facred  fcripture. — ''  And  I  will  eflablifli 
*'  my  covenant  betv/een  me  and  thee,  and  thy 
*'  feed  after  thee,  in  their  generations  for  an  e- 
*'  verlafting  covenant,  to  be  a  God  unto  thee, 
"  and  to  thy  feed  after  thee.  For  I  know  him, 
*^  that  he  will  command  his  children,  and  his 
*^  houfhold  after  him,  and  \htyJhalL  keep  the 
*^  way  of  the  Lord,  to  do  juflice  and  judgment, 
"  that  the  Lord  may  bring  upon  Abraham  that 
"  which  he  hath  fpoken  of  him" — Gen,  xvii.  7. 
and  xviii.  19.  "  So  then  they  which  be  of  faith 
**  are  bleffed  with  faithful  Abraham.  That  the 
"  blefling  of  Abraham  might  come  on  the  Gen- 
"  tiles  through  Jefus  Chrill:,  that  \ve  might  re- 
5^  ceivethe  promife  of  the  fpirit  through  faith" — 
Gal.  iii.  g — 14.  "  Fori  the  Lord  love  judgment, 
"  I  hate  robbery  for  burnt-offering;  and /wz7/ 
*'  direft  their  work  in  truth,  and  /  xoill  make  an 
"  everlafting  covenant  with  them ;  and  their  feed 
^'Jliall  be  knoton  among  the  Gentiles,  and  their 
*'  offspring  among  the  people:  all  that  fee  thir^i 
^' JhalL  acknowledge  them,  that  they  art  xhtfced 

K 


[    74    ] 

"  which  the  Lord  hath  blejfed.  Theyjliall  not  labor 
"  mz;^Z7i,  nor  bring  forth  for  trouble:  for  they  are 
"  the  feed  of  the  bleffed  of  the  Lord,  and  their  off- 
''  fpringwiththerny  Ifaiahlxi.  8,  g.  and  Ixv.  23. 

Thirdly — In  this  ftate  the  children  of  believ- 
ers, in  covenant,  are  alfo  under  the  care,  watch, 
and  difcipline  of  the  church.  This  alfo  is  no 
fmall  privilege.  And  where  the  church  is  faith- 
ful, it  mod  certainly  is  a  very  great  bleffing;  not 
only  as  a  powerful  incitement  to  faithfulnefs  in 
parents,  but  alfo  as  it  adds  great  weight  to  their 
parental  inftruftion  and  difcipline. 

In  this  age,  human  nature  is  capable  of  the 
moft  deep  and  lailing  impreffions.  The  founda- 
tion of  a  future  life  of  virtue  or  vice,  and  confe- 
quenlty  of  happinefs  or  mifery,  is  much  oftener 
laid  in  childhood  than  is  generally  imagined. — 
In  this  age,  therefore,  to  have  our  children  un- 
•der  the  care,  watch,  and  difcipline  of  the  church 
— under  the  faithful  indruftion  of  pious  parents, 
attended  with  divine  affiftance  and  blelfmg,  muft 
be  confidered,  by  every  ferious  and  enlightened 
rnind,  as  advantages  unfpeakably  great — as  pri- 
vileges mofl  important  and  precious. 

Fourthly — In  childhood  alfo  they  have  a  fpe- 
cial  intereft  in  the  prayers  of  the  church  and  peo- 
ple of  God.  As  members  with  their  parents, 
they  are  included  in  all  the  prayers  which  are 
made  for  the  church  throughout  the  whole  world. 
How  great  an  advantage  this  may  be  none  can 
tell.  When  we  confider,  that  God  is  pleufed  to 
beRow  the  greatell  blclfings  in  anfwer  to  the 
prayers  of  his  dear  people;  and  when  we  confi- 


C  n  ] 

der,  that  the  efiPeftual  fervent  prayer  of  the  righ- 
teous  availeth  much,  (James  v.  16.)  wemuftcon- 
fider  this  is  no  fmall  privilege. 

In  adult  age  there  are  ttill  peculiar  privileges 
and  bleflings  for  the  children  of  believers,  unlefs 
they  have  cut  themfelves  off  by  their  wickednefs, 
or  have  been  excluded  by  the  difcipline  of  the 
church. 

Though  the  ax  is  now  laid  at  the  root  of  the 
tree,  and  every  tree  that  bringeth  not  forth  good 
fruit  muft  finally  be  hewn  down;  and  though 
fomething  more  is  required  of  them,  as  adults^ 
that  they  may  enjoy  all  the  privileges  of  the 
church,  yet  they  are  ftill  under  the  care  and  dif- 
cipline of  the  church.  This  is  undoubtedly  a 
great  privilege,  and  if  properly  and  faithfully 
exercifed  over  fuch  by  the  church,  may  aftually 
be  to  them,  under  divine  influence,  one  of  the 
greateft  blefflngs.  They  are  under  the  bonds  of 
the  covenant — the  facred  ties  are  ftill  upon  them 
to  be  the  Lord's — the  way  of  fin  is  more  hedged 
up  from  fuch,  and  the  way  to  final  deftruftion 
more  barred.  Thefe  are  no  fmall  advantages. — 
Such  ftill  have  a  fpecial  intereft  in  the  prayers 
of  the  church  and  people  of  God,  which  may, 
and  will  prevail,  unlefs  obftinately  rejefted  and 
defpifed.  They  muft  be  under  great  advantages 
for  eternal  life.  Thus  lifted  up  to  heaven,  in 
point  of  privilege,  if  they  perifti,  they  muft  dif- 
lolve  every  facred  tie— break  through  every  bar- 
rier; they  muft  burft  afunder  every  band,  and 
obftinately  plunge  themfelves  headlong  into  re-. 
medilefs  deuruftion.  Thefe,  my  brethren,  are 
fomeofthe  ineftimable  bleftings  and  privileges 
of  the  covenant  of  promife,  in  which  believmg 


t    75    J 

pare*nts,  f6f  theittfelves,  and  fof  their  children, 
are  interefted.  Surely  they  cannot  be  confider- 
ed  either  few,  or  fmall,  by  any  fcridUs  tnind;  6A 
the  contrary,  I  am  perfuaded  that,  what  advan- 
tage is  the  covenant  of  promife?  and  what  pro- 
fit is  their  in  baptifm?  would  never  have  been 
iiueftions  had  minifters  always  been  faithful  in 
difpenfing  the  privilege,  and  had  parents  and 
churches  difcharged  their  refpeftive  obligations. 

It  is,  indeed,  a  melanGnoly  truth,  that  in  the 
prcfent  day,  the  vijjibility  of  the  peculiar  blef-. 
fmgs  of  the  covenant  of  promife  have  almoftdift 
appeared.  To  this, perhaps,  more  than  toany  thing 
eife,  it  may  be  attributed,  thatfo  many  parents, 
who  hold  to  the  covenant,  are  fo  eafy  m  the  ne- 
glefl  of  baptifm  for  their  children ;  and  alfo,  that 
lo  many  wnolly  deny  infant-baptifm.  Had  the 
^idminiftration  of  infant-baptifm  never  been  cor- 
rupted— had  the  church  kept  up  the  primitive 
difcipline  over  both  parents  and  children;  and 
efpecially,  had  parents  always  been  faithful  to 
their  children,  according  to  the  covenant,  we 
have  the  greateft  affurance,  that  all  the  peculiar 
covenant-bleffings  would  have  been  enjoyed  by 
believers  and  their  children.  The  world  would 
then  have  known  that  thefe  are  the  feed  of  the 
blelfed  of  the  Lord,  and  their  offspring  with 
jhera. 

III.  I  am  now  to  fhcw  how  parents  may  be 
interefted  in  the  covenant  of  promife,  and  enjoy 
the  peculiar  bleffmgs  and  privileges  of  it,  for 
themfdves,  and  their  children. 

Two  things  here  are  the  fubjeft  of  inquiry-** 
a.  How  parents  may  be  interefted  in  the  con 


t  77    1 

venant  of  promife.  ^.  How  they  may  enjoy 
the  peculiar  bleffings  and  privileges  of  the  co- 
vetiant  refpefting  themfelves  and  their  children, 
under  the  gofpel  difpenfation. 

With  rcfpefl:  to  the  firft,  it  is  clear  from  what 
has  been  faid,  that  parents  muft  be  true  believers 
in  order  to  be  intcrefted  in  the  covenant ;  or  in 
fcrijpture  language,  they  muft  be  Chrift's,  and 
confequently  Abraham's  feed,  to  be  heirs  accord- 
ing to  the  promife.  The  apoftle  fays  exprefsly, 
*'  if  any  man  have  not  the  fpirit  of  Chrill  he  is 
*'  none  of  his."  Romans  viii.  9. — Therefore  he  is 
not  interefted  in  the  covenant  of  promife,  and 
can  have  no  right  to  its  privileges. 

But  how  parents,  under  the  gofpel,  may  enjoy 
^11  the  peculiar  bleffings  and  privileges  of  fuch, 
for  themfelves,  and  for  their  children,  muft  now 
have  a  more  particular  difcuffion. 

Some,  through  ignorance  and  unbelief,  reject 
and  defpife  them.  Many  acknowledge  the  co- 
venant, and  have  their  children  baptized,  and  yet 
tIo  not  appear  to  enjoy  any  of  its  fpiritual  bleff- 
ings: And  fome,  who  are  mterefted  in  the  cove- 
nant, and  appear  really  to  give  up  their  children 
to  God  in  baptifm,  yet  feern  t6  lofe  the  parental 
bleffing.  Parents  need  all  thefe  promifes  and 
bleffings — they  are  treafured  up  in  Chrift  for  them 
— they  are  clearly  propofed,  and  freely  offered 
to  them,  in  the  covenant  of  promife.  But  O 
how  affefting!  How  diftreffing  muft  it  be  tomifs 
of  them,  whatever  may  be  the  caufe ! 

To  illuftrate  this  matter,  I  would  fuggeft  a  few 
things. — ^Parents,  I  befeech  you,  give  your  moft 


C   78   ] 

fcrious  attention — look  to  God  for  his  blefling, 
and  may  the  Father  of  light  give  you  under- 
{landing.  To  give  yourfelves  and  your  children 
to  God,  and  to  his  church,  in  covenant,  through, 
Jefus  Chrift,  is  neceffary,  in  order  to  have  an  in- 
terefl  in  the  covenant. — Covenant-bleflings  are 
given  in  a  covenant  way. 

Firjl — To  infure  the  enjoyment  of  thefe  bleff. 
ings,  parents  muft  believe,  and  take  hold  of  the 
covenant.  Not  to  believe  is,  perhaps,  in  God^s 
view,  to  rejeft  the  covenant— Not  to  take  hold 
of  it,  and  depend  upon  it,  is  probably  to  flight 
the  covenant  with  all  its  bleffings.  This,  perhaps, 
may  be  the  very  reafon,  why  io  few  parents  en- 
joy thefe  peculiar  parental  bleflings.  It  is  high- 
ly reafonablc,  and  it  is  agreeable  to  the  analogy 
of  faith,  to  fuppofe,  that  when  God  makes  gra- 
cious propofals  to  parents,  and  they  believe 
them,  take  hold  and  depend  upon  them,  as  pro- 
pofed,  tliat  the  bleflings  are  fure,  and  the  enjoy- 
ment certain. 

Secondly — Let  parents  go  to  God  as  to  a  fa^. 
ther,  through  Chrift,  and  afk  thefe  covenant- 
bleffings — let  this  be  a  continual  fervent  prayer. 
It  is  reafonable,  and,  in  fome  refpefts,  it  feems 
necelfary  to  the  very  enjoyment  of  them,  that 
parents  Ihould  afk  thefe  bleflings  of  their  heav- 
enly Father.  ''Afk,"  fays  the  bleifed  Saviour, 
"  and  ye  fnall  receive".  The  apoflle  James  fays, 
''  If  any  of  you  lack  wifdom,  let  him  afk  of  God, 
*'  that  giveth  to  all  men  liberally,  and  upbraidetb 
''  not,  and  it  fliali  be  given  him.  But  let  him 
''  afk  in  faith,  notliing  wavering." — If  parents, 
therefore,  are  io  ignorant  of  the  covenant,  and 


C    79    ] 

To  faithlefs  refpefting  its  bleffings,  that  they  do 
not  afkfor  them,  it  is  no  wonder  that  they  fail  of 
their  enjoyment. 

Thirdly — Let  parents  be  faithful  to  the  cove- 
nant refpefting  their  children,  in  training  them 
up  in  the  way  they  fhould  go,  and  in  bringing 
them  up  for  God,  agreeably  to  his  will.  This  is 
of  the  laft  importance,  and  fcems  to  be  a  condi- 
tion of  the  enjoyment  of  covenant-bleffings  re- 
fpefting  th^r  children.  Parents,  who  are  not 
faithful  in  this,  do  break  the  covenant.  They 
make  light  of  the  promife,  and  thus  lofc  the 
bleffing.  But,  on  the  other  hand,  thofe  parents, 
who  are  faithful,  and  bring  up  their  children  .^r 
God,  agreeably  to  the  tenor  of  the  covenant, 
may  depend  on  the  enjoyment  of  the  bleflings 
in  their  fulleft  extent,  with  regard  both  to  them- 
felves  and  their  children,  and  with  regard  to  time 
and  eternity.  Should  any  fay,  that  this  is  carry- 
ing the  matter  too  far,  and  tliat,  by  proving  too 
much,  we  overfctthe  whole,  and  prove  nothing. 
Should  any  fay,  that  the  faithfulnefs  neceffary 
to  obtain  this,  is  wholly  unattainable  in  tTiis  im- 
perfeft  ftate.  I  anfvv^er,  that  the  objcflion  is  very 
plaufible,  and  probably,  with  fome,  has  more 
weight  than  merit.  But  let  us  try  its  weight  in 
a  fimilar  cafe.  According  to  fcripture  the  Chrif- 
tian  muft  be  faithful  in  order  to  enjoy  the  cove- 
nant-blefling  for  his  own  foul.  For  the  unfaith- 
ful will  doubtlefs  be  fliut  out. — But  how  is  this.^ 
Can  a  believer  in  this  imperfeft  ftate  be  fo  faith- 
ful with  refpeft  to  the  covenant,  as  to  enfure  for 
himfelf  the  promifed  bleffings  for  time  and  eter- 
nity? And  why  not  in  the  cafe   before  us?  cf- 


t  80  ] 

Eecially  as  we  have  no  reafon  to  fuppofe,  that 
ere  a  greater  perfeftion  of  faithfulnefs  is  required. 

Improvement. — 1.  Welearn  theduty  of  pa- 
rents, under  the  gofpel,  refpefting  their  children. 
This  is,  in  general,  to  fecure  the  covenant -bleff- 
ings  for  them,  by  giving  them  to  God  in  bap- 
tifm,  and  bringing  them  up  for  him  in  the  gof- 
pel-way.  To  Ais^  parents,  the  gofpel  invites  you 
m  our  text:  *'  For  the  promife  is  unto  you  and 
*'  to  your  children,  and  to  all  that  are  afar  off, 
"  even  as  many  as  the  Lord  our  God  (hall  call." 
The  church  fays  come — Minifters  call  upon  you 
to  become  heirs  according  to  the  covenant  of 
promife — to  be  faithful,  and  infure  the  peculiar, 
parental  bleflings  for  yourfelves  and  for  your  dear 
offspring.  But  to  be  more  particular — It  is  your 
duty,  when  your  children  are  thus  given  up  to 
God,  to  confider  them  his,  and  to  taKe  the  moft 
tender  care  of  them  for  him  in  their  infant  ftate. 
You  ought  to  pray  for  them,  and  particularly  by 
faith  to  take  hold  of  the  covenant,  and  afl^  for 
them,  and  for  yourfelves,  the  peculiar  parental 
bleffings.  When  they  are  capable  of  in(lru6lion, 
you  are  bound,  by  the  moft  folemn  ties,  care* 
iully  and  perfeveringly  to  teach  them  the  will 
of  God,  their  heavenly  Father.  You  are  to  con- 
tinue in  prayer  both  with,  and  for  them. — It  is 
your  duty  conflantly  to  fet  before  them  good  ex- 
amples in  all  godlinefs  and  holinefs.  It  is  your 
duty,  as  parents,  to  redrain  them  from  wicked 
ways — from  wicked  company,  and  from  all  dan- 
gerous and  corrupting  praftices,  however  fafh- 
lonable. — When  neceffary,  you  ought  to  ufe  the 
rod  of  paternal  correction,  alv/ays  remeniberiug 
that  there  is  in  it  a  promiled  blefhng.     It  is  allb 


c  81  : 

your  duty  to  call,  if  neceflary,  upon  the  church 
for  affiftance  to  reftrain  and  govern  your  chil- 
dren according  to  the  fcriptures.  In  all  things 
you  muft  look  to  God  for  his  blefling. 

2.  The  duty  of  children,  efpecially  of  thofe 
who  are  given  up  to  God — It  is  their  duty  to  be 
the  Lord's.  But  to  be  more  particulai* — It  is 
your  duty,  O  ye  little  ones!  the  dear  lambs  of 
the  flock — it  is  your  duty  to  obey  your  parents 
in  the  Lord.  God  has  put  you  under  their 
care,  and  given  them  authority  over  you.  You 
are  bound  to  receive  their  inftruftion — to  hear- 
ken to  their  counfel — to  yield  to  their  reftraints:, 
and  obey  their  commands  agreeably  to  his  will. 
You  are  to  be  obedient  to  the  calls  and  inflruc- 
tions  of  your  minifter — of  your  Chriftian  friends, 
and  of  the  church,  always  remembering  your 
folemn  obligations.  It  is  your  duty  to  renounce 
all  the  finruTpleafures  and  vanities  of  this  world 
— the  lull  oftheflefli,  and  the  caufe  of  the  de- 
vil.    You  are  under  the  moft  facred  obligations 

■  to  give  up  yourfelves  to  God,  through  Jefus 
Chrift,  to  join  the  caufe  and  people  of  God,  and 
to  devote   yourfelves  to  his  intereft  and  fervice 

■  for  ever  and  even 

I  (liall  novr  conclude  with  a  fhort  addrefs  to 
parents  and  to  children. 

Fh^ — Let  me  fpeak  a  few  words  to  thofe  pro- 
fefiing  parents,  who  deny  the  covenant,  and  in* 
fant-baptifm.— Let  me,  my  brethren,  mod  fo- 
lemnly  befeech  you  impartially  and  candidly  to 
examine  the  facred  fcriptures  on  this  fubjea. — 


I    82    3 

With  all  meeknef^  let  me  entreat  you  to  attend, 
without  prejudice,  to  what  has  been  now  offered 
to  your  confideration.  You  may  be  affured  it 
comes  from  a  friendly  heart — a  heart  that  ar- 
dently wilhes  well  to  you,  and  to  your  dear  chil- 
'dren,  th^t  you  may  have  a  large  (hare  in  the  pe- 
culiar parental  bleffings  of  the  covenant  of  pro- 
mife.  Confider,  if  you  err  in  this  matter,  what 
an  affefting  lofs  you  muft  fuftain,  both  as  to 
yourfelves  and  your  dear  offspring.  Confider 
what  encouragement,  affiftance  and  comfort  you 
are  deprived  of  as  parents — what  covenant-pri- 
vileges and  bleffings  for  your  dear  little  ones  are 
Joft  for  ever!— Thefe  you,  as  parents,  ought  to 
.have  received  by  faith,  according  to  the  cove- 
-nant  of  promife,  and  fecured  to  them  for  time 
and  eternity.  Be  cordially  willing  to  receive  the 
truth,  and  may  the  Lord  give  you  underftanding, 
and  to  hi^  name  be  all  the  glory. 

Secondly-^htt  me  addrefs  thofe  who  have  giv- 
en up  themfelves  and  their  children  to  God  in 
covenant.  You,  my  dear  brethren,  are  interefl- 
ed  in  this  gracious  covenant — here  are  treafures 
of  good  things — here  are  precious  promifes  for 
you,  and  for  your  children.  But  can  you  be  fa- 
tisfied  with  the  bare  right  without  the  enjoyment 
of  the  bleffings?  If  you  can,  you  are  doubtlefs  of 
thofe  who  have  a  name  to  live  but  are  dead. — 
Ye  drowfy  parents,  letmebefeechyouto  awake! 
Confider  what  a  price  is  put  into  your  hands, 
and  confider  how  much  depends  on  your  faith- 
fulnefs!  Do  your  dear  little  ones  look  to  you  for 
temporal  bleffings  under  God?  Does  your  daily 
labor  fupply  their  wants  ? — In  the  covenant  of 
promife  God  has  madcjnore  ample  provifion  for 


C  83  ] 

their  precious  fouls.  He  has  giveivyou  much 
greater  encouragement  to  labor,  that  you  may 
obtain  for  them  the  meat  which  emfdureth  to  e- 
ternal  hfe.  The  unfaithful  parent  is,  in  this  re- 
fpeft,  cruel  like  the  oftrich. — ^But  I  would  hope 
better  things  of  you:  Be  faithful  to  the  fouls  of 
your  dear  children,  that  you  and  they  may  en- 
joy the  peculiar  bleffings  of  the  covenant  of  pro- 
mife,  and  be  truly  the  feed  of  the  bleffed  of  the 
Lord. 

Thirdly— To  parents  who  have  not  given  up 
themfelves  to  God,  nor  their  children  in  bap^ 
tifm. — You  have  heard  of  the  covenant  of  pro- 
mife,  propofed  to  you  freely,  through  Jefus 
Chrift,  with  all  its  bleffings;  yet,  alas!  you  ne- 
gleft  to  comply.  Can  you  be  eafy  in  thi^  fitua- 
tion?  Here  are  parental  bleffings — but  where  are 
your  parental  feelings?  Tremble  left  your  chil- 
dren perilh  with  you.  It  is  true,  they  are  not 
beyond  the  reach  of  uncovenanted  mercy.  But 
what  will  become  of  you,  a  faithlefs  parent? — 
Never,  never  be  eafy  in  this  awful  fituation — 
**  Repent  and  believe  on  the  Lord  Jefus  Chrift; 
"  for  the  promife  is  unto  you,  and  to  your  chil- 
"  dren,  and  to  all  that  are  afar  off,  even  as  many 
**  as  the  Lord  our  God  ffiali  call." 

.  Fourthly — To  thofe  children  who  have,  from 
their  infancy,  been  given  up  to  God  in  baptifm. 
—You,  my  dear  children,  have  been  fet  apart,  in 
a  peculiar  manner,  for  God,  who  has  been  pleaf- 
ed  to  diftinguifh  you  from  others  in  the  cove- 
nant of  promife.  He  has  put  you  under  great 
advantages  to  know,  to  love,  to  ferve  him,  and 
to  be  happy  for  ever:  He  has  gracioufly  hedged 


[    84    ] 

up  from  you  the  path   of  vice,  and  barred  the 
broad  way  to  deftruftion — and  he  has   opened 
before  you  the  path  of  virtue,  and  fmoothed  for 
you  the  narrow  way  of  Hfe  and  eternal  happi- 
nefs.     My  dear  children,  I  now  befeech  you, 
know  the  God  of  your  fathers :  He  is  the  beft  of 
beina[vS — he  is  a  good  God — his  favor  is  life,  and 
blefled  are  they  whom  he  bleffeth :  Let  it  be  your 
firft  thing  to  feek  the  Lord — You  have  the  great- 
eft  encouragement.     If  you  feek  him  early,  you 
fliall  find  him.     Remember  you  are  under  the 
ftrongeft  obligations  to  be  his.  Receive,  I  befeech 
you,tlieinftruftions  and  admonitions  of  thofe  who 
are  over  you  in  the  Lord— -of  thofe  whoearneft- 
ly  pray  ror,  and  fteadily  feek  your  everlafting 
welfare: — Chearfully  obey  your   parents  in  the 
Lord; — you   know  not  how  often    they  bend 
their  knees  at  the  throne  of  grace,  in  agonies  of 
prayer,  for  you.     Remember — oh!  do  remem- 
ber, as  you  grow  up,  that  the  ax  is   laid  at  the 
root  of  the  tree.     If,  therefore,  you  do  not  bring 
forth  good  fruit  you  muft  certainly  be  cut  down, 
and  caft  into  everlafting  fire.     But  if,  after  all, 
you  grow  up  in  wickednefs,  how  great  muft  be 
your  guilt,  and  how  aggravated  all  your  fins? — 
Should   any  of  you   thus  go  on  in   fin  with  the 
wicked,  and  finally  perifh,  certainly,  in  the  day 
of  judgment,  it  will  be  more  tolerable  for  the 
children  of  Sodom  and  Gomorrah  than  for  )Ou. 

Lajlly — One  word  to  thofe  children  who  are 
not  given  up  to  God  in  covenant  by  baptifm. — 
Though  your  parents  have  not  given  up  them- 
f^lves,  nor  you,  to  God  in  covenant,  and  though 
you  have  no  fpecial  intereft  in  covenant-bleflings 
^nd  privileges,  yet  you  are  iu  a  gofpel  land,  and 


C  85  ] 

have  many  advantages  for  eternal  life.  You  have 
the  calls — the  offers  and  invitation  of  the  gofpel. 
You  are  called  to  give  up  yourfelves  to  God 
through  Jefus  Chrift.  There  is  provifion  enough 
in  the  uncovenanted  mercy  of  God.     The  door 
of  mercy  is  open.     If  you  rej>ent  and  come  to 
Chrifl  he  will  receive  you,  while  he  rejefts  thofe 
wicked  children  who,  though  they  are  baptized, 
yet  ftill  go  on  in  fin,  and  dcfpife  the  God  of  their 
lathers.   Be  perfuaded  to  feek  the  Lord — be  not 
difcouraged,  for  though  you  are  now  afar  off, 
you  may  yet  be  brought  nigh  by  the  blood  of 
Chrift.     The  gofpel  is  come  to  you.  Now  is  the 
accepted  time — now  is  the  day  of  falvation.  The 
time  is  Ihort — The  day  of  grace  may  be  foon  o- 
ver,  and  the  day  of  wrath  may  quickly  be  at  ^ 
hand.     Awake — fly  from  the  vvTath  to  come. — ' 
Lay  hold  on  the  blelTed  hope  now  fet  before  you. , 
Youth  is  a  good  time — It  often  is  the  only  time, 
and  it  always  is  the  beft  time  to  make  your  peace 
with  God  through  Jefus  Chrift. — Come  then — O 
now  come!  for  all  things  are  ready.    The  Spirit" 
and  the  Bride  fay   come:  Let  him  that  heareth 
fay  come — and  whofoever  will,  let  him  take  of 
ihe  water  of  life  freely. — May  the  God  of  mercy 
blefs  his  own  word,  and  to  his  name  be  all  the 
glory  for  ever  and  ever — Amen. 


F    I    N    I    S. 


Er-RAtA. — Page  x,  line  ad  from  bottom,  for  hiformed,  reac^  informed, 

p,  ^,  1.  4,  for  teach,  rtiiA  preach — 8  and  9 1,  fame  p.  for  difciplinedt  read 

difciphd—V-  3ij  1-  5i,  for  there,  read  thofe. 

Errors  of  Copy. — Page  13,  line  14  from  bottom,  for  rniprohahk, 
jQnd  pr&bakie, — P-  17, 1.  14  from  bottom,  read,  thefumeris  overnuhebned. 
—P.  54>  1-  i»j  ^^^^  ^^^^  ^'-  3^'  39)  ^or  ^<7-^  "^-  I9-— P*  5^*  !•  »  from  bot- 
tom, for  Eliberm,  read  Eiibrius, 


A  Fair  and  Rational 

VINDICATION 

O  F    T  H  E 

Right    of   INFANTS 

To  the  Ordinance  of 

BAPTISM: 

BEING  TI^E 

Substance  of  feveral  DISCOURSES  from 
Acts  ii.   39. 

CONTAINING 

I.  The  Scripture  Ground,  on  which  the  Right  of 

Infants  to  Baptifm  is  founded. 

II.  The  Evidence  by  which  it  is  fupported.    AnJ, 

III.  A  Solution  of  the  moft  material  Objedions. 


By   DAVID    BOSrWICK,     A.M. 

Late  Minifler  of  the  Presbyterian  Church,  in  the  City  of 
NEW-YORK. 

That  the  BUffing  of  Ahr2ih?Lm  might  conu  on  the  Genti'cs,  thro* 
Jefus  Cbriji,  Gal.  iii.  14. 

N  E  W  -  Y  O  R  K     Printed  : 

LoNDOF,  Re-printed  for  Edward  and  Charles  Dilly,  in  t-hf 

Ponhryt  near  the  Man/ion- Hou/c, 

MDCCLXV. 


t    i"    ] 


PREFACE. 


THE  Reverend  and  picus  Author  of  the  follow- 
ing Treatife,  compofed  it  for  the  Pulpit^  and 
deHvered  it  in  fundry  Sermons^  but  a  few  Weeks 
before  his  Deceafe  :  which  beins;  found  to  have  a 
very  happy  Effed,  in  the  Confirmation  and  Efta- 
bHfhment  of  Ibme  wavering  Minds  among  his  owa 
People,  he  was  urged  to  tranfcribe  his  Notes  for  the 
Prefs  ;  but  foon  after  he  had  begun  this  Work,  he 
was  (as  to  the  particular  Time  of  it)  unexpededly 
called  to  his  fuperior  Station  in  God's  Temple  above. 
Yet  by  a  kind  Providence^  a  few  Days  before  his  laft 
Illnefs,  z young  Minifter^  in  the  Neighbourhood  of 
this  City,  who  had  a  Defire  to  improve  himfelf  by 
Mr.  Boftwick's  Notes,  which  were  written  in  a  kind 
of  Short-Hand  of  his  own  Invention,  applied  to  him, 
and  at  his  Requeft  Mr.  Boftwick  fpent  feveral  Hours 
in  teaching  him  in  fome Degree  to  undcrftand  them; 
and  by  his  Means,  the  Copy  now  printed,  was  re- 
covered from  Oblivion,  and  tranfcribed  fincc  Mr. 
Bofiwick's  Death. 

Under  this  View,  it  is  hoped,  the  candid  Reader 
will  difpenfe  with  a  Stile  a  little  too  diffufe  for  a- 
printed  Argumentation,  and  pardon  any  Inaccura- 
cy, that  would  probably  have  been  avoided,  if  the 
Work  had  pafled  under  it's  Author's  laft  Hand.       > 

Thofe  that  were  acquainted  with  Mr.  Boftwick's 
mild  and  pacific  Temper,  and  knew  the  general' 

A  z  Courfc 


.vi  PREFACE. 

difcernlng  therein  an  admirable  Difplay  of  the  infi- 
nite Perfedlions  of  the  Deity,  with  a  perfedt  Ac- 
commodation to  the  various  States  of  Man.  He 
confidered  it  not  only  as  a  System  oi Divine  Know- 
ledge^ but  as  revealing  a  practical  and  experimental 
^Dtfcipline  \  and  felt  it's  vital  Energ)\  and  had.  it's 
Truth  fealed  on  his  Hearty  with  that  Kind  of  Evi- 
dence as  would  doubtlels  have  flood  the  Fire  upon 
tiie  fevered  Trial. 

After  this,  I  fcarce  need  add,  that  he  was  a 
Divine  of  the  old  Stamp,  and  could  well  defend 
\\\s  Syjlem  againit  all  Gmnfayers..  In  thefe  Things  he 
was  a  Scribe  well  inftru6led,  and  with  ^rtd-X.  Sagacity 
and  Potetration  could  difcern  the  Spirit  of  Error  in 
it's  mod  diftant  Approaches.  He  knew  it's  Connec- 
tions^ and  "Tendencies  (ever  aiming  at  God's  Diflionour 
or  Man's  Ruin)  and  therefore  as  a  faithful  Watchman 
always  gave  the  fpeedieft  Warning  of  the:  Danger, 

He  had  thofe  Gifts  which  rendered  him  a  very 
popular  Preacher.  With  a  flrong  commanding 
Foice,  his  Pronunciation  was  clear,  diftind,  and  deli- 
berate ;  His  Speech  and  Gefture  decent  and  natural, 
without  any  Affedation  -,  His  Language  elegant  and 
pure,  but  with  ftudied  Plainnefs,  never  below  the 
Dignity  of  the  Pulpit,  nor  above  the  Capacity  of  the 
meanefl:  of  his  Auditory.  The  Strength  of  his  Me- 
mory^  and  the  Flow  of  his  Elocution^  enabled  him  to 
preach  without  Notes,  but  feldom  or  never  extem- 
pore :  He  furnifhed  the  Lamps  of  the  San5iuary  with 
beaten  Oil^  and  the  Matter  and  Method  of  his  Sermons 
were  well  ftudied. 

In  treating  divine  Stihje5Is^  he  manifcfled  an  ha- 
hitu^l  Reverence  for  the  Majesty  of  Heaven,  a 
deep  Senfe  of  the  IVorth  of  Soids^  an  intimate  Know- 
ledge of  the  human  Heart,,  and  it's  various  Workings 
in  it's  two-fold  State  oi Nature  and  Grace,  He  dealt 

faithfully 


PREFACE.  vij 

faithfully  with  his  Hearers^  declaring  to  them  the  whole 
Counfel  of  Gody  fnewing  them  their  Danger  and  Re- 
medy. And  none  v/ill  periJJj  from  under  his  Miniftry^ 
hut  their  Blood  mufl:  lie  upon  their  own  Heads.  He 
always  fpake  from  a  deep  Senje  of  the  Truths  he  de- 
livered, and  declared  thofe  Things,  which  he  hadfeen 
and  which  he  had  beards  and  his  Hands  had  handled  of 
the  Word  of  Life  j  and  delivered  nothing  to  his  Au- 
ditor)\  but  with  a  Solemnity  that  difcovered  it's  Im- 
portance. 

His  Mi7id  had  a  poetic  Turn.  His  Stile  was  co- 
pious and  florid.  He  fometimes  foared,  when  his 
Subject  would  admit  of  it,  with  an  elevated  IVing ; 
and  his  Imagination  enabled  him  to  paint  his  Scene, 
whatever  it  was^  in  very  llrong  and  lively  Colours, 
Few  Men  could  defcribe  tlie  hideous  Deformity  of  Sin, 
the  Mifery  of  Men's  Apoftacy  from  God,  the  JVon- 
ders  of  redee-ming  Love,  the  Glory  and  Riches  of  di- 
vine Grace.,  in  flronger  Lines,  and  more  affeding 
Strains  than  he. 

In  the  Condiiul  of  Life^  he  was  remarkably^^;///^ 
towards  all  Men^  v^QiVj  prudent  and  cautious.,  and  al- 
ways behaved  zvith  the  Meeknefs  ofWifdom.^  and  filled 
np  every  Relation  in  Life.,  with  it's  proper  Duty^  and 
was  a  living  Example  of  the  Truth  of  that  Religion, 
which  he  taught  to  others.  He  preached  not  himfclf^ 
hut  Chrifl  Jefus  his  Lord.  In  this  View  his  Eye  was 
fingk.,  and  he  regarded  no  other  Ohje^l.  He  knew  in 
whofe  Place  he  flood,  and  feared  no  Man.  He  dared 
to  fiafh  the  'Terrors  of  the  Law  in  the  Face  of  the 
ftouteft  Tranfgreffor^  with  the  fame  Freedom  as  lie  dif- 
play'd  the  amiable  Beauties  and  Glories  of  the  Go- 
fpel  for  the  Comfort  and  Refrefhment  of  the  penitent: 
Believer. 

As  he  highly  honoured  hrs  divine  Mafler  he  was 
highly  favoured  by  him^  of  which  take  one  Inllance. 

In 


viii  PREFACE. 

In  a  farmer  Illnefs^  from  which  it  was  thought  he 
could  not  recover,   which  happened  fome  Months 
before  he  died,   he  was  greatly  diftrefied  by  a  deep 
Concern  for  his  JVidow  and  his  great  Family^  on  the 
Event  of  his  Death.  But  God  was  pleafed  in  a  Time 
of  great  Extremity^  to  grant  him  a  glorious  and  ajlo- 
nijhing  View  of  his  Power^  Wijdom^  and  Goodnefs^  and 
the  Riches  of  his  Grace^  with  a  particular  Appropria- 
tion to  him/elf  znd  his.  Such  as  difpelled  every  Fear, 
and  at  that  Time,  rendered  him  impatient  to  live, 
but  at  length  on  his  Recovery,  which  commenced 
immediately  on  the  Removal  of  this  Diftrefs,  his 
Mind  fettled  into  a  divine  Calm  ;  he  perceived  him- 
felf  equally  willing  to  live  or  die  as  God  pleafed.  In 
which  Temper  he  continued  to  his  laft  Moment,  when 
placidly  he  refigncd  his  Soul  and  all  his  mortal  Inte- 
refisy  into  the  Hands  of  his  Saviour  and  his  God  ! 
Such  Intercourfe  fometimes  pafTes  between  the  Fa- 
ther of  Spirits  and  the  human  Spirit,  andfuch  Ho- 
nour have  they  that  fear  God ! 

Thus  lived,  and  thus  died,  in  the  midfl  of  his 
Days  and  Ufefulnefs,  this  excellent  Minifter  of  Jefus 
Chrifly  to  the  unfpeakable  Lois  of  the  World,  the 
Churchy  and  his  Family.  He  departed  this  Ufe  on 
the  1 2th  Day  of  I^ovember,  in  the  Year  of  our  Lord 
One  Thoufand  Seven  Hundred  and  Sixty-Three,  and  in 
the  Forty-fourth  Year  of  his  Age,  leaving  his  Widow 
and  Ten  Children  to  the  Care  of  Providence,  and  his 
Remains  lie  buried  in  the  Front  Ifle  of  the  Prefby- 
terian  .Church  in  this  City. 

Bated  at  New-York  April  the  Ninth,  Ont  Thon- 
fand  Seven  Hundred  and  Sixty- Four. 


A  Fair 


A  Fair  and  Rational 

VINDICATION,  ^c. 

ACTS  II.  39. 

For  the  Promife  is  unto  you^  and  to  your  ChiU 
dren^  and  to  all  that  are  afar  off',  even  as 
many  as  the  Lord  our  God  Jh all  calL 

YOU  arc  very  fen fible,  my  Brethren,  that  it 
has  not  been  my  ufual  Pradlice  to  fill  your 
Minds  with  htigious  Difputes,  or  to  introduce 
Matters  of  needlefs  Controverfy  into  the  facred 
Defk ;  much  lefs  to  throw  out  occafional  Reflec* 
tions,  or  fix  opprobrious  Epithets  on  thofe  of  differ^ 
ent  Denominations. — This,  I  ever  efteemed  a  mean, 
unmanly  Way  of  oppofmg  Error,  or  advancing 
the  Caufe  of  Truth. — I  have  rather  in  general  con- 
fidered  my  Hearers,  as  tranfient,  itinerant  Mor- 
tals bound  to  an  eternal  World  ;  and  thefore  have 
made  it  my  principal  Bufinefs,  to  inculcate  upon 
them,  thofe  plain,  praftical,  and  important  Truths, 
that  have  the  neareft  Conncdiion  with,  and  are  of 
the  greatefl  Confequence  to  their  eternal  Interefl. 

Convinced,  however,  of  my  indifpenfable  Duty, 
by  feveral  concurring  Circum fiances  \  I  fhall  now 
attempt  to  illuflratc,  vv'hat  I  fuppofe  a  precious  Gof- 
pel-Truth  -,  and  vindicate  a  valuable  Privilege,  of 
which  the  Church  of  Chrifl  has  been  in  FoflefTion 
from  its  firfl  Inflitution,  though  by  fome  made  a 
Matter  of  Dilputej  and  that  is,  the  Riiht  of  Infant- 
B  Children^ 


(    10    ) 

Children^  defcending  from  con -fa' derate^  or  covenayited 
Parents^  to  that  Ordinance  of  Baptifm^  which  is  the 
eternal  Seal  of  the  Gofpel- Covenant. — And    as  this 
is  known   to  be  my  Principle,  from   my  conflant 
Pradlice  ;  furely  none  can  take  it  amifs,  or  think  it 
flrange,  that  I  {land  forth  in  its  Vindication  ;   efpe- 
cially  as  I  defign   no  unchriftian  Refledion,  no  ac- 
rimonious ExprclTions,  or  uncharitable  Cenfures,  on 
thofe  of  contrary  Sentiments  and  Practice  ;  but  on- 
ly a  fair  and    rational  Vindication   of  my  own ; 
having  principally  in  View,  the  Satisfa6tion  of  a 
Number  of  my  Hearers,  who  have  exprefled  their 
Defire  of  being  further  inftrui^ed  in  the  fcriptural 
Grounds  and  Reafons  of  our  conftant  Pradice. — 
And  though  on    the  one  Hand,  I  will  not  place 
this  Point,  of  Infant-Baptifm,  among  the  Things 
that  are  abfolutely  effential   to  Salvation  -,  yet  on 
the  other,  I  am  far  from  fuppofing  it  to  be  a  Mat- 
ter of  trifling  Indifference,    or  of  little  or  no  Con- 
fequence. — For  if  the  Baptifm  of  Infants  is  not 
ao-reeable  to  divine  Inftitution,  or   warranted  by 
the  facred  Word,  then  not  only  we,  but  the  Pro- 
tejlant  Churches  in  general  mufl  be  in  a  very  un- 
happy  Situation having    no   regular   Gofpel- 

Ordinances  of  any  Kind  whatfoever. — Nay,  if  In- 
fant-Baptifm be  a  meer  Nullity,  as  fome  pretend, 
then  we,  with  the  Generality  of  the  Protefiant 
Churches,  are  in  fa6l,  a  Company  of  unbaptifcd 
Heathens  •,  who  have  neither  Churches,  Minillers, 
or  Ordinances,  according  to  the  Inftitution  of  Je- 
fus  Chrift  :  Our  Miniftcrs  themfelves,  being  un- 
baptifcd, can  have  no  regular  Yluthority  to  baptife 
others ;  and  we  being  all  unbaptifed,  cannot,  with- 
out the  greateft  Impropriety,  approach  the  facred 
Ordinance  of  the  Lord's  Supper. 

Having 


(  lO 

Having  therefore,  on  this  Suppofition,  no  re- 
gular Ordinances  among  us,  we,  with  our  nume- 
rous Protefiant  Brethren  of  various  Denomina- 
tions, muft  want  the  very  Eflence  of  a  regular 
Gofpel-Church,  and  in  this  Refped  be  reduced  to 
a  State  of  ablblute  Heatbenifm. — I  do  not  adduce 
this,  as  a  Proof,  that  Infant- Baptifm  is  a  divine 
Inftitution  ;  that,  I  truH,  will  be  proved  by  more 
dired  and  pofitive  Evidences  ;  I  only  mention  it 
to  Ihew  that  the  Controverfy  is  no  Trifle,  but  of 
fufficient  Importance  to  demand  our  Attention,  and 
engage  our  impartial  Inquiry,  whether  we  are  right, 
or  whether  we  are  wrong  ?  .And  can  our  Oppo- 
nents, whofe  Principles  and  Conduct  neceiTarily 
unchurch  the  whole  Frotefiant  World,  except 
themfelves, — can  they,  I  fay,  think  themfelves 
offended,  that  we  do  not  filently  fubmit  to  their 
uncharitable  Cenfures  ?  will  they  be  difpleafed,  that 
we  affert  and  vindicate  our  Handing  in  the  vifible 
Kingdom  of  Chriit,  and  that  we  are  a  Gofpel- 
Church  as  well  as  they  ?  Surely,  thofe  that  are  Men 
of  Confcience  among  them  will  not  j  or  if  they 
fhould,  yet  thefe  are  Matters  too  interefting  to  be 
given  up,  out  of  mcer  Complaifance,  to  any  So- 
ciety of  Men  in   the   Univerfe. Let  us  then 

aim  at  the  Truth,  without  any  Regard  to  the 
Pleafure  or  Difpleafure  of  Mortals ;  and  if  our  In- 
fant-Baptifm  can  be  vindicated,  for  Confcience 
fake  let  it  be  done. — If  not,  if  the  Truth  is  not 
for  us,  but  againft  us,  let  us  honeftly  give  it  up, 
and  no  more  pradife  what  the  facred  Word  will  noc 
defend. 

Having  thus  hinted  the  Importance  of  the  Con- 
troverfy, as  a  fufficient  Warrant  for  my  prefent 
Attempt,  I  fhall  now  confider  the  Occafion,  and 
the  proper  Meaning  of  the  Words  before  us> — lor 
the  Promife  is  to  you  and  to  your  Childreriy  &c. 

B  2  In 


(    12    ) 

In  the  preceding  Context,  we  have  an  Account 
of  that  remarkable  divine  Energy,  which  attended 
the  firft  Golpel-Sermon  after  the  miraculous  Effu- 
fion  of  the  Eloly  Gholl,  awakening  in  the  Hearers 
that  mod  anxious  and  important  Inquiry,  Men  and 
Bretben^  whatjhall  we  do  ? 

We  have  alfo  the  Apoflle's  Anfwer  to  this  mo- 
mentous and  interefling  Inquiry,  Repent  and  be 
baptifed  every  one  of  you^  in  the  Name  of  Jefus  Chriji^ 
for  the  Remiffion  of  Sins,  and  ye  floall  receive  the  Gift 
of  the  Holy  Ghofl  \  i.  e.  "  Return  unfeigned!  y  from 
Sin  to  God,  through  Jefus  Chriil  -,  fubmit  to  the 
Grace  and  Government  of  this  divine  Redeemer ; 
and  make  a  folemn  pubHc  ProfefTion  of  this  Sub- 
miflion,  by  being  baptifed  in  the  Name  of  Jeius 
Chrifl,  and  your  Baptifm  fhall  be  an  external  Sign 
of  the  Remiffion  of  Sins,  and  of  the  renewing  and 
fandifying  Influences  of  the  Holy  Ghofl.'* 

This  Exhortation  plainly  confills  of  two  Branch- 
es, each  of  which  is  urged  with  a  diflindl  Motive. 
The  firft  is  Repentance,  or  a  Turning  to  God 
through  Jefus  Chrifl.  This  is  urged  with  the  en- 
couraging Motive,  that  they  fhall  receive  the  For- 
givenefs  of  Sins,  and  the  ordinary  fanclifying  In- 
fluences of  the  Holy  Ghofb.  The  fecond  Branch 
of  the  Exhortation,  is  a  Submiffion  to  this  new  Dif- 
penfation  of  the  Gofpel-Covenant,  by  being  bap- 
tifed in  the  Name  of  Jefus  Chrifl.  This  is  urged 
with  the  Motive  in  the  Text,  For  the  Promife  is 
unto  you  and  to  your  Children,  &:c.  q.  d.  "  The  Pro- 
mife which  encourages  you  to  enter  into  this  new 
Covenant,  by  Baptifm,  is  primarily  to  you,  and 
your  Children,  as  the  Defcendents  of  Abraham ; 
znd  fecondarily  to  as  many  of  the  Gentiles,  who  are 
yet  afar  off,  (and,  including  their  Children  alfo) 
i%  by  the  Miniilry  of  the  V/ord,    the  Lord  our  God 

flmll 


('3) 
Jhall  call.''     It  is   pkin  then,  that  this   Promife, 
whatever  is  intended   by  it,  is  urged   as  a  Reafon 
why  they  ought  to  fubmit  to  this  new  Inftitution 
of  the  Gofpei,    and  he  baptifcd  in  the  Name  of  the 
Lord  Jefus,     This  Realori  then  inufl  hold  good 
with  Refpe^l  to  all  to  whom  the  Promife  is  made  -, 
but  the  Promife  is  made  equally  to  them^  and  their 
Children  \  it  is  therefore  an  equal  Reafon  v/hy  they^ 
and  their  Children  lliould   be  bapti fed  •,  i.e.  If  the 
Promife  being  made  to  them  was  any  Reafon  why 
they  ought  to  be  baptifed,  as  the  Apoftle  exprefsly 
declares,   then  the  fame  Promife  extending  to  their 
Children,  mud  be  an  equal  Realbn  why  Baptifm 
fhould  be  adminiitered  to  them  \  n®r  can  I  poflibly 
fee  how  the  Apodle's   Argument   can   have  any 
more  Force  with  refped  to  the  Parents,  than  it  has 
with  refpedlto  the  Children. — The  Sum  of  the  Ar- 
gument is  plainly  this :  The  Promife  is  to  you,  there- 
tore   be  baptifed   in  the  Name  of  Jefus  Chrift.— • 
But  the  Promife  is  to  your  Children  alfo  •,  therefore 
let  your  Children  be  baptifed  would  feem  a  necefia- 
ry  Confequence. — And  indeed  to  fuppofe  their  Chil- 
dren excluded    from    Baptifm,     muft  render   the 
Apoille's  Argument  very  confufed  and  inconclu- 
five  ;  for  then   it  miuft  lland  thus  :  '•The  Fromife  is 
to  you,  therefore  be  baptifed  in  the  Name  of  the 
Lord  Jefus ;  the  fame  Promife  is  equally  to  your 
Children — yet  let  not  your  Children  be  baptifed  -, 
for  they  are  not  the  proper  Subjects  of  fuch  an  Or- 
dinance.— And  what  an  Abfurdity  is  this  ?  How 
eafily  might  the  Jews  objed  and  fay  :   If  the  Pro- 
mife to  our  Children  is  no  Reafon  why  they  lliould 
be  baptifed,  then  neither  is  the  Promife  to  us  any 
Ground  or  Reafon  why  we  would  fubmit  to  this 
new   Inftitution,  and   therefore  to   fay  the  lealf, 
there  is  juft  nothing  at  all  in  the  Argument. 

The 


(   14  ) 
The  Jewi^    to  whom   the  Apoftle  is  fpeaking, 
knew  very  well,   that  uncier  the  ancient  Dilpenfa-- 
tion  of  the  Covenant   their  Children  were  always 
included   with  the  covenanted  Parents,  and   that 
the  Promife  oi Abraham's  Covenant   had    always 
run   in  that  Tenor,    including  Parents  and  Chil- 
dren.— When  therefore  the  Apoitle  is  perfuading 
them  to  come  under  this  new  Difpenfation  of  the 
Covenant,  he  allures  them  that  their  Children  are 
ftill  to  continue  in  PofTefilon  of  their  ancient  Pri- 
vilege ;    for  that  very   Promife,  which   included 
them  under  the  Law,  equally  includes  them  now 
under  the  Gofpel. — For   obferve,  he  does  not  fay, 
the  Promife  zvas  to  you  and  your  Children,  but  it 
is  Jim  %   otherwife  they  might  naturally  be  fuppofed 
to  objed,    that  their  Children  were  like  to  be  in  a 
worfe  Condition  under  the  Gofpel,    than  they  were 
under  the  Law  j    which   muft  greatly  ftrengthen 
their  Prejudices  againft  the  evangelical  Difpenfa- 
tion.    The  Apoftle  therefore  precludes  any   fuch 
Objedion,  by  informing  them,  that  they  can  lofe 
nothing  by  fubmitting  to  this  new  Difpenfation  of 
the  Covenant  •,  for  the  Privileges  of  the  Gofpel 
Ihould  by  no  Means  be  more  confined  and  limited 
than  thole  of  the  Law  •,  but  on  the  contrary  more 
enlarged  :    for   under  the  Law  the  Promife  was 
only  to  them   and  their  Children,  as  Defcendants 
oi Abraham-,  but  now  it  (hall  extend  to  all  among 
the  Gentiles,  and   their   Children  alfo,    whom  thi 
Lord  cur  Godjhall  call. 

All  that  is  further  neceflary  to  fhew  this  Text 
an  unanfwerable  Argument  for  the  Right  of  In- 
fants to  Baptifm,  is  only  to  prove  thefe  two  Points. 

I.  That  by  \\-\Q  PrG7nife  here,  muft  be  under- 
ilood   the  Covenant-Promife   made   to  Abraham, 

which 


(  15  ) 

which  gave  his  Infant-Children   a   Right  to  the 
Ordinance  of  Circumcifion. 

2.  That  the  Word  Children  in  the  Text  does  not 
intend  their  adult  Defcendants,  as  fome  pretend,* 
but  their  Infant-Offspring. 

If  thele  two  Things  are  proved,  the  Argument 
Hands  thus  :  The  Covenant-Promife  made  to 
Abraham,  which  gave  his  Infant-Children  a  Right 
to  Circumcifion  under  the  Law,  is  now  to  you  and 
your  Infant- Children  under  the  Gofpel. — And  this 
Promife  being  urged  as  a  Reafon  why  the  Parents 
fliould  be  baptiled,  muft  ^neceffarily  carry  an  equal 
Reafon  for  the  Baptifm  of  their  Children  •,  and  muft 
be  fo  underftood  both  by  the  Apoftle  and  his  Jew- 
ifh  Hearers. 

The  firft  Queftion  then  is,  whether  by  the  Promife^ 
in  the  Text,  the  Apoftle  means  that  Covenant- 
Promife  made  to  Abraham,  which  entitled  his  In- 
fant-Children to  Circumcifion  ?  This  fome  deny, 
and  fuppofe  that  by  this  Promife  the  Apoftle  only 
intends  that  of  JoeV%  Prophecy,  which  he  had 
quoted  in  the  preceding  Sermon,  from  the  1 6th  to 
the  2 2d  Verfe  -,  but  let  any  one  read  that  Prophecy 
of  Joel,  as  quoted  by  the  Apoftle,  in  thofe  Verfes, 
and  he  muft  be  immediately  convinced,  that  the 
extraordinary  and  miraculous  Gifts  of  the  Holy 
Ghoft  are  there  intended  \  confequently  that  the  Pro- 
mife, contained  in  this  Prophecy,  could  never  here 
be  urged,  as  a  Ground  or  Motive  to  Baptifm ; 
for  extraordinary  and  miraculous  Gifts,  were  nei- 
ther required,  as  the  Ground  of  Baptifm,  or  num- 
bered among  the  Bleffmgs  that  ufualiy  attend  or  flow 
from  it.  Nor  is  there  the  leaft  Intimation  given 
in  this  Hiftory,  that  the  3000  here  baptifed,  did  re- 
ceive thefe  miraculous  Gifts. — If  therefore  thti  was 
the  Promife  the  Apoftle  fpeaks  of  to  them  and  their 

Children, 


(  i6  ) 
Children,  it  will  follow  that  the  Promife  was.  not 
made  good  ;  for  neither  they  nor  their  Children, 
(that  we  read  of)  were  ever  polTefTt-d  of  thefe  ex- 
traordinary Gifts.  Befides,  the  Promife  in  Joel 
had  already  its  Accomplifhmenr,  in  that  extraordi- 
nary Etfufion  of  the  Holy  Ghofl  upon  the  Apoftles. 
This  St.  Fetcr  declares,  and  quotes  the  Promife  on 
purpofe  to  prove  his  Declaration.  It  is  plain  then, 
he  can  have  no  Reference  to  this,  in  the  Promife 
here  mentioned  ;  nor  can  it  with  the  lead  Proprie- 
ty, be  underftood  of  any  thing  elfe  but  that  very 
Promise  which  God  made  to  Abraham^  when  he 
took  him,  and  his  Infant-Children,  into  Cove- 
nant.— This  Covenant  was  fo  eminent,  and  fo  well 
known,  that  it  was  often  emphatically  called  The 
Promise,  without  any  other  Charadlerifticor  Note 
of  Diftindion. — Thus  the  fpiritual  Sttdo^  Abraham 
are  faid  to  be  Heirs  according  to  The  Promise. 
And  in  many  other  Places  too  numerous  to  men- 
tion.— But  to  conclude  this  Point,  the  Apoftle 
himfelf  has  plainly  informed  us,  in  another  Place, 
what  he  here  intends  by  the  Promife,  fee  A5is  iii. 
25.  where  urging  much  the  fame  Exhortation  up- 
on his  Jev/ifh  Hearers,  as  he  does  here,  he  enforces 
it  with  this  Argument :  I'e  are  the  Childre-n  of  the 
Covenant^  which  God  made  with  our  Fathers^  f^yi^g 
unto  Abraham,  and  in  thy  Seedfhall  all  the  Kindreds 
of  the  Earth  be  bleffed  ;  unto  youfirfi  God  hath  raifed 
up  his  Son  J<fuSy  and  fent  him  to  blefs  you,  6cc. 
And  as  the  Promife  is  here  pjopounded  as  a  Mo- 
tive and  Obligation  to  Baptifm,  nothing  could  be 
more  natural  than  for  the  Jews  to  underitand  it  of 
the  Promife  of  Abraham's  Covenant,  on  which 
was  grounded  the  Ordinance  of  Circumcifion. 

Allowing  then  (for  indeed  it  cannot  with  any 
Confiftency  be  difputed)  that  the  Promife  of  Abra- 
ham's 


C  '7  ) 
l-ar^i's  Covenant  is  the  Thing  to  which  the  Apoftic 
refers.  The  fecond  Queftion  is,  who  are  intended 
by  their  Children^  to  whom  this  Promife  is  faid  to 
belong  ?  Some  fuppofe  their  adult  Defcendants, 
and  not  their  Infant  Offspring  are  the  Children 
here  intended  ;  but  of  this  there  is  not  the  lead  In- 
timation in  the  Text,  nor  does  it  at  all  agree  with 
the  Scope  of  the  Apoflle's  Argument  j  nay,  fuch 
a  Conftrudion  would  fecm  to  make  him  fpeak 
Nonfenfe  ;  for  then  he  mufl  be-  under  flood  thus, 
"  7"he  Promife  is  unto  you  and  to  your  Children, 
but  not  to  them  as  your  Children,  or  as  fuftaining 
any  Relation  to  you  ;  but  when  they  fhall  advance 
to  an  adult  Age,  and  be  called  by  the  Miniflry  of 
the  Word ;  then  the  Promife  fhall  be  to  them  as 
well  as  to  you."  Which  is  no  more  than  might 
be  faid  of  the  Children  of  an  Ethiopian.  Why  then 
is  their  Relation  to  their  Parents  mentioned  at  all, 
and  why  are  they  joined  with  them,  as  the  Sub- 
jedls  of  the  Promife,  if  after  all  they  are  to  ftand  on 
their  own  Footing,  as  Adults,  as  much  as  the  Chil- 
dren of  Heathens  ?  Nor  does  this  Conftrudtion  con- 
fift  with  the  plain  grammaticalSenfeof  the  Words, 
for  the  Apoitle  does  not  fay  the  Promife  is  now  to 
you,  and  fhall  be  to  your  Children  when  grown 
and  called  by  the  Word,  but  the  Promife  is  now 
to  you  and  your  Children :  by  which  he  very 
plainly  intends  the  prefent  Privilege  the  Jewifli 
Children  enjoy,  above  the  prefent  unconverted 
Gentiles^  who  are  faid  to  be  afar  off,  and  to  whom 
he  fays  the  Promife  fhall  belong  when  called  into 
a  Church- State,  and  to  their  Children  alfo. 

Having  thus  proved  that  by  the  Promise  here 
the  Apoftle  means  the  Covenant  made  with  Abra- 
ham^ and  by  Children,  their  Infant  Offspring, 
the  Conclufion  is  plain,  that  if  the  Promife  is  pro- 

C  '  pofed, 


(  18  ) 
pofed  as  a  Reafon  why  the  Parents  fhould  be 
baptifed,  as  the  Text  plainly  aflerts,  it  is  then  an 
equal  Reafon,  why  Baptifm  fhould  be  adminiftered 
to  their  Children ;  for  the  Promife  is  equally  to 
hoth. 

Having  thus  explained  the  Text,  I  fhall  en- 
deavour to  illuftrate  and  eilablifli  this  Propofi- 
tion. 

That  the  Infant  Children  of  con- feeder  ate  ^  or  cove- 
nanted Parents  have  a  Right  to  the  Seal  of  phe  Cove^ 
nant,  under  the  Gofpely  as  much  as  they  had  under  the 
Law^  and  therefore  ought  to  be  baptifed.  To  fet 
this  in  a  proper  Light  I  Ihall  attempt  to  fliew, 

I.  The  Scripture  Ground  on  which  the  Right  of 
Infants  to  Baptifm  is  founded. 

II.  The  Evidence  we  have  both  from  Scripture 
and  Hiftory  that  the  Baptifm  of  Infants  was  the 
common  Pradice  both  of  the  Apoftles  and  the 
primitive  Church.     And, 

III.  I  Ihall  attempt  a  Solution  of  the  mod  ma- 
terial and  common  Objedions  raifed  againft  the 
Dodlrine. 

I.  Wc  begin  with  the  Scripture-Ground  on 
which  the  Right  of  Infants  to  Baptifm  is  founded. 
And  this  Ground  is  the  Covenant  that  God  made 
with  Abraham  and  his  Seed,- — the  Inftitution  of 
Circumcifion  as  a  Seal  of  that  Covenant, — and 
the  Adminiftration  of  that  Seal,  by  God's  Ap- 
pointment, to  his  Infant-Children, — whence  this 
Conclufion  is  natural,  (viz.)  that  the  Infant- 
Children  of  covenanted  Parents  had,  by  God's  Ap- 
pointment, a  Right  to  the  external  Seal  of  the  Co- 
venant 


(   19  ) 
vcnant    under    the    Law,    and  therefore,    as    the 
fame  Covenant     continues,    they  have    doubtlefs 
the  fame  Right  under  the  Gofpcl. 

To  bring  out  this  Conclufion,  that  they  have  the 
fame  Right  wnder  the  Gofpel,  1  fliall  endeavour  to 
prove  thefe  three  Things. 

i.  I'hat  the  Covenant  maJe  zvith  Abraham  was  a 
Covenant  of  Grace ^  and  the  fame  for  Suhftance  that  is 
now  in  Force  under  the  Gofpel. 

ii.  That  Circumcifion  was  the  cKternal  Seal  of  this 
Covenant^  and  was  by  God^s  Appointment  adminiftered 
to  Infant  •  Children . 

iii.  That  Baptifn  is  now  a  Seal  of  the  fame  Cove- 
nant ^  inftituted  in  the  Room  of  Circumcifion^  and 
therefore  ought  to  he  admimfiered  to  the  fame  Subje^s^ 
VIZ.  to  the  hf ant 'Children  of  covenanted  Parents. 

\.  The  Covenant  made  with  Abraham  was  a  Cove- 
nant of  Grace.,  and  the  fame  for  Subftance  that  is  now 
in  Force  under  the  Gofpel.  This  I  look  upon  to  be 
the  grand  turning  Point  on  which  the  Ilfue  of  the 
Controverfy  very  much  depends ;  for  if  Abraham's 
Covenant,  which  included  his  Infant-Children, 
and  gave  them  a  Right  to  Circunicifion,  was  not 
the  Covenant  of  Grace,  then  I  freely  confefs  that 
the  main  Ground  on  which  we  alfert  the  Right  ot 
Infants  to  Baptifm  is  taken  away  \  and  confequently 
the  principal  Arguments  in  fupport  of  the  Doc- 
trine are  overturned. 

But  on  the  other  Hand,  if  this  Covenant, 
which  included  Abraham's  Children,  and  gave  them 
a  Right  to  Circumcifion,  was  the  fame  Covenant 
of  Grace,  under  which  the  fpiritual  Seed  of  Abra- 
ham now  are  -,  then,  I  think,  the  Covenant-Rela- 
tion of  Believer's  Children,  and  confequently  their 
Right  to  the  Seal  of  the  Covenant,  under  the  Gof- 
pel, as  well  as  under  the  Law,  is  indifputablc. 

C  a  And 


(    20    ) 

And  that  Abraham^  Covenant  was  the  fame  Co- 
venant of  Grace,  that  now  fubfifts  under  the  Gof- 
pel,  I  fhall  prove  from  the  following  Arguments. 

1.  Tiie  Nature  of  the  Covenant  itfelf^    and  the 
Tenor  of  the  Promife  it  contains,  are  the  fame  with 
the  Covenant  of  Grace,  fee  Gen.  xvii.  7.  And  I 'will 
efio.hlifi  tny  Covenant  between  me  and  thee^  and  thy  Seed 
after  thee^  'in their  Generations^for  an everlajfing Cove- 
i2ant\  TO  BE  A  God  to  thee  and  thy  Seed  after. 
THEE.     Now  this  is  the  conilant  Stile  of  the  Cove- 
nant of  Grace.      I   will  be  a  God  to  thee, 
&.C.     God  never  was,  or  ever  will  be  a  God  to 
any    Man,    fince  the  Fall,  in  the  Senfe  of  that 
Phrafe,  but   through  Chrift,  and  by  a  Covenant 
of  Grace.     Hence  the  Apoftle  mentions  this,  as 
the  exprefs  Tenor  of  the  Covenant  of  Grace,  and 
the  grand  Sum  of  all  the  Promifes  it  contains,  fee 
Heb.  viii.  10.     /  will  be  to  them  a  God^  and  they 
J!jall  be  to  me  a  People.     A  greater  Good  than  this 
cannot  be  promifed  ;  for  it  is  the  Sum  of  eternal 
Life.     Hence  it  is  faid,  Rev^xxI.  7.  He  that  over - 
ccmeth^   Jhall  inherit  all  Things ^  and  I    will   be 
HIS  God.     As  therefore  Abraham* s  Covenant  pro- 
mifed the  greatell  BlefTing  that  can   be  promifed, 
even  the  very  fame,    in  exprefs  Words,  as  is  pro- 
mifed  in  the  Covenant  of  Grace,  fure  it  mufl  be 
the  fame  Covenant,  or  elfe  there  mufl  be  two  Co- 
venants   promifing  the  fame  thing,    and  in  the 
fame  Words,  which  is  abfurd. 

2.  The  Apoftle  teftifies  that  Believers  under 
the  Gofpel  are  the  fpiritual  Seed  of  Abrahatn^  and 
confequently  Heirs  of  the  Promife  of  Abraham' 's, 
Covenant,  and  if  fo,  then  furely  his  Covenant 
rnuft  have  been  the  Covenant  of  Grace,  fmce  it 
was  the  fame  which  Believers  are  under  now^  and 
will  be  to  the  End  of  the  World,  fee  Gal.  iii.  29. 

And 


(    21     ) 

Jnd  if  ye  he  Chriji's^  then  are  ye  Abraham's  Seed^ 
and  Heirs  according  to  the  Promife,  What  Promife  ? 
why  die  Promife  oi  Ahraham\  Covenant-,  that  he 
would  be  a  God  to  him^  and  his  Seed  after  him.  It 
is  plain  then  that  the  Covenant  that  promifeth 
this,  and  of  which  all  Believers,  under  the  Gof- 
pel,  are  Heirs,  muft  be  the  Covenant  of  Grace. 

3.  The  Apoftle  tells  us,  that  the  Covenant 
made  with  Abraham  was  confirmed  of  God  in  Chrijt^ 
Gal.  iii.  17.  but  no  Covenant  made  with  Man, 
was  ever  confirmed  of  God  in  Chrift^  but  the  Cove- 
nant of  Grace  ;  for  there  was  no  Mediator  in  any 
other  Covenant ;  therefore  Abraham's  Covenant  was 
a  Covenant  of  Grace. 

4.  We  are  abundantly  afTured,  that  Abraham 
was  juftified  by  Faith,  as  all  Believers  are  under 
the  Gofpel,  Rom.  iv.  3,  23.  But  no  Covenant 
in  the  Univerfe  ever  did,  or  can  admit  of  Juftifica- 
tion  by  Faith,  except  the  Covenant  of  Grace ; 
therefore  as  all  Believers  have  Communion  with 
Abraham^  in  this  grand  Covenant- Privilege  of 
Juftification,  and  are  juftified  on  the  fame  1  erms 
with  htm  ;  it  certainly  muft  follow,  that  if  Be- 
lievers are  now  under  the  Covenant  of  Grace,  fo 
was  Abraham  alfo.  Let  me  add  to  this,  that  the 
Scripture  alfures  us,  in  plain  Terms,  that  the  Gof- 
pel was  preached  unto  Abraham,  in  that  i\rticle  of 
his  Covenant,  in  thee  fJjall  all  Nations  he  blejfed. 
Therefore  if  the  Gofpel  contains  the  Covenant  of 
Grace,  I  hope  the  Point  will  admit  of  no  further 
Difpute.  From  the  Whole  I  think  I  may 
now  fairly  draw  this  Conclufion  ;  that  the  Cove- 
nant made  with  Ahrahmn^  including  his  Infant- 
Children,  was  the  fame  for  Subllance,  with  that 
which  is  now  in  Force  with  Believers  under  .  the 
Gofpel,  and  differed  only  in  the  external  Mode  of 

Adminiilra^ 


(22.) 

Adminiftration :  For  (i)  the  Matter  of  the  Co- 
venant is  the  fame — /  will  he  your  God,  and  the  God 
of  your  Seed,  and  ye  Jh all  he  my  People.  (2I  The 
Term,  or  Condition  of  the  Covenant  is  the  fame  \ 
for  in  both  Juftification  is  by  Faith,  without 
"Works.  (3)  The  Mediator  of  the  Covenant  is  the 
fame.,  Jefus  Chrifi  the  fame,  Tefierday,  To -day,  and 
forever.  (4)  The  Sacraments  under  each  Admi- 
niftration,  (though  confiding  of  different  Rites) 
had  the  fame  fpiritual  Ufe  and  Meaning.  Hence 
the  Apoftle  afferts,  that  the  Church  of  Ifrael,  un- 
der Abraham's  Covenant,  by  Incidents  and  Adions 
v/hich  had  a  typical  Reference  to  the  Sacraments, 
did  eat  the  s amy.  fpiritual  Meaty  and  drink  the  same 
fpiritual  Brink,  with  Believers,  under  the  Gofpel, 
for  they  drank  of  the  Rock  that  followed  them,  and  that 
Reck  wss  Chrifi, 

Thus  I  think  it  appears,  beyond  Contradiction^ 
that  the  Covenant,  made  with  Ahraham  and  his 
Seed,  was  the  Covenant  of  Grace  ;  and  the  fami 
of  which  the  fpiritual  Seed  of  Abraham  are  Heirs 
under  the  Gofpel.  And  it  is  no  Objedlion  to  the 
above  mentioned  Conclufion,  that  the  Promife  of 
the  Land  of  Canaan  was  included  in  that  Cove- 
nant ;  for  temporal  Bleffings  are  included  in  the 
Covenant  of  Grace.  Godlinefs  is  profitable  unto  all 
Things,  having  the  Promise  of  the  Life,  that  7jow 
is,  as  well  as  for  that  which  is  to  come,  i  Tim.  iv.  8. 

ii.  Circumcijion  was  a  Seal  of  this  Covenant  of 
Grace,  and  was,  by  God's  Appointment,  adminiflered 
to  Infant 'Children.  That  it  was  the  Token,  or 
Seal  of  Ahrahani%  Covenant,  you  fee  in  the  very 
Inllitution,  Gen.  xvii.  11.  Te  floall  he  circumcifed^ 
and  it  fhall  be  a  Token  of  the  Covenant  between  me  and 
ycm.  And  again,  this  is  my  Covenant,  which  ye 
Jkall  keep  between  mt  andyoUy  every  Alan  Child  among 

yoh 


(    23    ) 

you  Jhall  he  ^xiraimcifed.  And  the  Apofllc  tells  us 
exprefsly,  Rom.  iii.  ii.  Thzx.  Abraham  received  the 
Sign  of  Circumcifton^  a  Seal  of  the  Righteoufnefs  of 
Faith  :  and  that  the  Promife  of  his  Covenant  was 
not  to  Abraham^  and  his  Seed^  through  the  LaWy 
but  through  the  Righteoufnefs  of  Faith ;  i.  e.  the 
Covenant  of  Grace ;  for  what  has  Faith  to  do 
with  a  legal  Covenant  of  Works  ?  And  that  this 
Seal  of  the  Covenant  was,  by  God's  Appointment, 
adminiftcred  to  the  Infant-Children  oi  Abraham' % 
Pofterity,  in  all  their  fucceeding  Generations,  will 
not  be  denied  by  any^  who  have  read  the  Hiftory  of 
the  Old  Teftamcnt. 

Now  from  thefe  two  Propofitions,  that  the  Co- 
venant with  Abraham  was  the  Covenant  of  Grace, 
and  that  Circumcifion  was  the  Seal  of  that  Cove- 
nant, and  adminiflered  to  Infant-Children  by 
God's  Appointment,  it  follows,  as  plain  as  any 
Confequence  can  follow,  that  the  Children  of  con- 
foederatc  Parents,  were  once  included,  together 
with  their  Parents,    in  the  Covenant  of  Grace. 

That  this  was  the  Cafe  of  Abraham'^  Children 
has  been  undeniably  proved,  and  that  this  was  the 
Cafe  of  the  Ifraelites^  under  the  Mofaick  Difpenfa- 
tion,  is  evident  from  theexprefs  Word,  Deut.  xxix, 
lo.  and  onward  i  where  we  have  a  Renewal  of 
the  fame  Covenant. 

Te  Jland  this  Day  y  all  of  you^  before  the  Lord  your 
Cod ;  your  Captains  of  your  Tribes^  your  Elders ^  and 
your  Officers y  with  all  the  Men  (?/irrael ;  your  Little- 
ones^  your  tViveSy  and  the  Stranger  that  is  in  thy 
Camp ;  from  the  Hewer  of  thy  JVood^  unto  the  Drawer 
of  thy  Water  \  that  thou  fhouldfi  enter  into  Covenant 
with  the  Lord  thy  God^  and  into  his  Oathy  which 
the  Lord  thy  God  maketh  with  thee  this  Day ;  that  he 
may  efiablifh  thee  to  Day  for  a  People  unto  bimfelf  and 

thg> 


(  24  ) 

that  he  may  he  to  thee  a  God,   Szc,     Obferve  how 
their  Little-ones   are  Partakers  in  this  folemn 
Tranfadion.     He  then  who  denies  that  Children 
were  taken  into  this  Covenant,   may  as  well  deny 
this  to  be  the  Word  of  God.     Nay,    it  is  evident, 
from  the  conflant  Pradlice  of  circumcifmg  Infants, 
that  they  were  always  eonfidered  as  included  with 
the  con-foederate  Parents  •,    and  on  this  Footing, 
ihat  Seal  of  the  Covenant  was  adminiftered.     Since 
then  the  Children  of  con-fcederate  Parents  were, 
by  God  himfelf,   admitted  into  Covenant,    they 
muft  ftill  be  acknowleged  by  God  as  Parties  in  the 
new  Covenant,  or  rather  new  Adminiftration  of 
the  Covenant  •,    and  ought  to  be  fo  acknowleged 
by  us,  unlefs  there  is  good  Ground  for  their  Ex- 
clufion,    for    a  Privilege,   once   granted   to    the 
Church,   muft  continue   through  all  Ages,   unlels 
the  Donor  is  pleafed  to  revoke  it ;    and  that  the 
Covenant-Intereft  of  Children  is  a  Privilege,   the 
Apoftle  plainly  proves,  in  his  Anfwer  to  the  Quef- 
tion.  What  Advantage  hath  the  ]tvj^   and  what  Pro- 
Jit  is  there  in  Circumcifion?    Much  every  Way,     Da- 
vid acknowledged  it  a  Privilege,   and  pleaded   it 
before  God.     /  am  thy  Servant^  and  the  Son  of  thy 
Hand-Maid^   Pfal.  cxvi.  i6.     Now  if  this  be   a 
Privilege,  and   God   has  once  granted   it  to   his 
Church,    when  has  he  ever  revoked  it  ?    It  is  cer- 
tain he  did  receive  Children  into  his  Church,   with 
their  Parents,    and  granted  them  the  Seal ;   this  is 
undeniable  Fad.     Now,  has  he  given  the  leaft  Inti- 
mation, that  it  was  his  Defign  ever  to  exclude  them  ? 
There  is  not  a  fingle  Text  in  the  Bible,  that  teaches 
either  exprefsly  or  by  Confec[uence   that  they  ought 
to  be  cut  off  from  that  antient  Privilege.     Neither 
has  Jefus  Chrift,  by  any  Dodlrine,    or  Inftitution, 
cjpbared  them  from  their  Covenant-Intereft,  but 

rather 


(25) 

rather  confirmed  it,  as  I  fliall  fhew  in  the  Se- 
quel. 

There  is  nothing  in  the  Nature,  or  Conftitution 
of  the  Gofpel- Covenant  that  excludes  them;  nor 
can  any  Reafon  be  iuggefted  for  it  from  their  In- 
capacity ;  for  they  are  as  capable  now  of  BlefTings, 
and  of  the  Seal  of  the  Covenant,  as  they  were  un- 
der the  Law.  Therefore,  fince  it  is  undeniable, 
that  God  has  of  old  received  Infants  into  Covenant, 
and  has  never  nnce,  either  dire6lly,  or  confequenti- 
ally  debared,  or  cut  them  off  from  this  Privi- 
lege ;  and  fince  no  Reafon  can  be  affigned,  why 
they  ought  to  be  excluded  ;  I  muft,  I  am  conftrain- 
ed  to  believe  that  it  is  ftill  his  Will  that  they  fhould 
be  reckoned  as  Parties  in  his  Covenant,  and  enti- 
tled to  the  external  Seal. 

iii.  I  now  proceed  to  the  third  Thing  that  was 
propofed  under  the  firfl  general  Head,  (viz.)  Tbai 
Baptifm  is  a  Seal  of  the  fame  Covenant^  made  with 
Abraham,  infiituted  in  the  Room  of  Circumcijtony 
and  therefore  ought  to  he  adminijlered  to  the  Children 
ofprofejfed  Belie^rs. 

ift^  If  the  Covenant  made  with  Abraham  wa$ 
a  Covenant  of  Grace,  and  an  everlafting  Cove- 
nant, as  has  been  proved,  then  Baptifm  muft  be  a 
Seal  o^iht  fame  Covenant,  and  muft  have  been  in- 
ftituted  in  the  Room  of  Circumcifion,  juft  as  the 
Lord's-Supper  is  inftituted  in  the  Room  of  the  an- 
cient Paflbver ;  and  this  the  Apoftle  plainly  afTerts 
to  be  the  Cafe,  Col.  ii,  1 1 .  In  whom  alfo  ye  are  cir- 
cumcifed  with  the  Circumcifion  made  without  Hands^ 
in  putting  off  the  Body  of  the  Sins  of  the  Flefh^  by  the 
Circumcifion  of  Chrift  ;  buried  with  him  in  Baptifm, 
Here  it  is  necelfiry  to  obferve,  that  the  Coloffians 
were  perplexed  with  Judaizing  Teachers,  urging 
the  NeceflTity  of  Circumcifion.  The  Apoftle  tells 
D  ^theni 


(    26    ) 

them  they  need  it  not  but  are  complete  in  Chrift 
without  that  Jewifh  Rite,  fince  they  had  been  bap- 
tifed  in  the  Name  of  the  Lord  Jefqs  ;  which  he  calls 
the  Circumcifion  of  Chrill,  or,  as  it  might  be  ren- 
dered, the  Chriftian  Circumcifion,  which  exadtly 
anfwers  the  fpiritual  Ufe  and  Defign  of  that  Jew- 
ifh Inflitution.  What  then  can  be  meant  by  the 
Circumcifion  of  Chrift,  but  Baptifm  ?  It  cannot 
be  the  Circumcifion  that  Chrift  received  when  an 
Infant ;  for  that  was  the  Jewifti  Rite  the  Apoftle 
was  arguing  againft.  It  cannot  be  the  fpiritual 
Circumcifion  of  the  Heart ;  for  this  is  mentioned 
in  the  foregoing  Claufe,  and  called  a  Circumcifion 
without  Hands.  And  to  underftand  this  Circum- 
cifion of  Chrift  to  be  the  fame^  would  make  an 
unreafonable  Tautology  ^  as  if  he  had  faid,  ye  are 
circumcifed  with  the  fpiritual  Circumcifion  by  the 
fpiritual  Circumcifion,  which  would  have  been 
Nonfenfe.  But  the  Apoftle  has  put  it  out  of  all 
Doubt ;  for  he  explains  the  Circumcifion  of  Chrift, 
to  mean,  their  being  buried  with  him  in  Baptifm. 
The  plain  Senfe  then  is.  Ye  have  the  myftical  In- 
tention of  that  Jewifti  Rite  in  the  Circumcifion  of 
Chrift,  which  is  a  being  baptized  in  the  Name  of 
the  Lord.     But, 

2^/y,  Baptifm  fignifies  the  fame  Thing  with 
Circumcifion,  and  may  we  not  therefore  conclude 
that  Baptifm  was  inftituted  in  its  Room  ?  Did  the 
Blood  of  Circumcifion  point  to  the  Blood  of  Jefus 
Chrift,  as  that  whereby  Guilt  is  removed  ?  fo  does 
the  Water  of  Baptifm.  Did  Circumcifion  fignify 
our  natural  Corruption,  and  our  Need  of  Regene- 
ration and  Sand:ification  by  the  Spirit  ?  fo  does 
Baptifm.  Was  Circumcifion  the  Sacrament  of 
Admiflion  into  that  Church  oi Ifrael?  fo  is  Baptifm 
into  the  Chriftian  Church.     Was  Circumcifion  a 

Badge 


(    27    )        _ 

Badge  of  Relation  to  the  God  oi  Ifrael  ?  fo  is  Bap- 
tifm  of  Relation  to  Chrift.  And  was  Circumcifion  ' 
a  Sign  and  Seal  of  the  Covenant  of  Grace,  and  of 
the  Righteoufnefs  of  Faith  ?  fo  is  Baptifm.  The 
Analogy  in  thefe,  and  in  many  other  Particulars, 
that  might  be  mentioned,  plainly  fhews,  that 
Baptifm  was  inflituted  in  the  Room  of  Circum- 
cifion. 

Again,  3^/^,  If  Baptifm  does  not  come  in  the 
Room  of  Circumcifion,  then  we  have  no  Ordi- 
nance anfwering  to  that  Jewifli  Rite,  and  confe- 
quently  the  Chriflian  Church,  by  the  Coming  of 
Chrift,  has  been  deprived  of  a  Sacrament,  which 
was  reckoned  of  fingular  Advantage  in  the  Jewifh 
Difpenfation ;  for  the  Profit  of  Circumcifwn^  the 
Apoftle  afferts,  was  much  every  JVay.  And  if  fo, 
the  Chriflian  Church  has  loft  much  every  Way, 
by  having  nothing  appointed  in  its  Stead.  We  find 
that  other  Inftitutions,  under  the  Old-Teftament, 
are  fupplied  by  fomething  anfwerable  in  the  New. 
Inftead  of  the  Faflbver,  we  have  the  Lord's-Sup- 
per.  Inftead  of  the  Jewifti-Priefts,  GofpeI-Mi~ 
nifters.  Inftead  of  the  meeting  of  the  Tribes  at 
the  Temple,  our  Chriftian  Alfemblics.  Inftead 
of  the  Seventh-Day  Sabbath,  we  have  the  firft 
Day  of  the  Week.  And  does  nothing  fucceed 
Circumcifion  ?  Is  a  divine  Ordinance  totally  loft  ? 
Surely  fuch  a  Suppofition  is  abfurd.  And  if  any 
thing  does  fucceed  Circumcifion,  Baptifm  cer- 
tainly ftands  the  faireft  for  its  Succeflbr,  as  it  has 
the  fame  Ufe  and  Meaning,  and  is  a  Sign  of  the 
fame  Covenant. 

Now  if  Baptifm  fucceeds  Circumcifion,  as  a  Seal 
of  the  fame  Covenant,  is  it  not  an  undeniable  In- 
ference, that  it  ought   to  be  adminiftered  to  the 
P  2  fams 


(    28     ) 

fame  Subje6ls  as  Circumcifion  v/as,  that  is  to  the 
Infants  of  con-foeclerate  Parents. 

Could  that  Circumcifion  of  Chnft,  which  the  Apoi- 
tle  calls  Baptifm,  fatisfy  his  Jcvvifh  Hearers,  if  it 
was  not  to  extend  to  their  Children,  as  well  as  the 
Circumcifion  of  Abraham  ?  They  were  enraged  at 
Paul^  we  are  told,  when  they  heard  that  he  taught 
the  Jtws^  who  were  among  the  Gentiles^  that  they 
ought  not  to  circumcif>i  their  Children,  ABs  xxi. 
21.  Therefore,  his  telling  them  that  Baptifm 
was  the  Circumcifion  of  Chriil,  and  took  Place  in- 
flead  of  the  antient  Rite,  would  have  been- no  Sa- 
tisfaction to  them,  had  it  been  only  for  Adults, 
and  not  for  their  Infant- Children.  The  Apollk 
therefore  mufl  have  intended  it  for  both,  or  elfe 
lie  had  given  no  latifadlory  Anfwer  to  the  Plea  of 
the  y^a'j  for  retaining  Circumcifion. 
>  Thus  I  have  (hewn,  that  the  Covenant  with 
Alraham^  was  a  Covenant  of  Grace — that  Circum- 
cifion was  a  Seal  of  that  Covenant,  and  by  God's 
Appointment  adminiftered  to  his  Infant-Chil- 
dren,— that  Baptifm  is  a  Seal  of  the  fame  Cove- 
nant, and  therefore  ought  to  be  adminiftered  to 
the  fame  Subjects  ;  ii  e.  the  Infant- Children  of 
eon-fcederate  and  believing  Parents-,  becauk 
their  antient  Right  to  this  Seal  has  never  been  dii- 
annulled. 

.  II.  I  now  proceed  to  fliew  the  Evidences  we 
have,  both  from  Scripture  and  Hiltory,  that  the 
Baptiim  of  Infants  was  the  common  Pradice, 
both  of  the  Apollles  and  the  primitive  Churches. 
Now  the  Evidence  we "  have,  that  this  was  the 
Practice  of  the  Apollles,   is  of  two  Kinds. 


(    29    ) 

i/.  Their  acknovvledging  the  Covenant-Rela- 
tion of  Children,  under  the  Gofpel,  as  well  as 
under  the  Law.     And, 

idly^  The  ilrong  Probability  we  have  that 
there  were  Infant-Children  among  thofe  whom 
they  baptized. 

ly?,  Then  it  is  indiiputably  evident  that  the 
Apoftle  did  allow  the  Covenant-Intereil  of  Chil- 
dren, under  the  Gofpel,  as  well  as  under  the 
Law.  I  have  already  fliewn,  that  the  Text  itfelf 
plainly  aflerts,  that  the  Promife  of  Abraham^ 
Covenant  was  to  Believers  and  their  Infant-Chil- 
dren ;  and  to  this,  I  would  add  that  Pallage^ 
Rom.  xi.  1 6.  tor  if  the  Root  he  hcly^  fo  are  the 
Brmiches :  and  if  feme  of  the  Branches  be  broken  offy 
and  then  being  a  wild  Olive-'Tree^  wert  grafted  in 
f.niongfl  them^  and  with  them  partakefi  of  the  Root 
and  Fatnefs  of  the  Olive-Tree^  &c.  Now  by  the 
Ivoot  here^  the  Apoftle  intends  Abraha7n^  and  by 
the  Branches  his  Poilerity,  who  paitook  in  the 
fame  Privileges  with  him,  by  Virtue  of  their  In- 
tereil  in  the  lame  Covenant,  till  they  were  broken 
off.  Here  then  is  plainly  afferted  the  foederal 
J  lolinefs,  or  Covenant-Intereft  of  the  Children  of 
can-foedcrate  Parents.  If  the  Root  be  holy,  fo 
are  the  Branches.  God  has  fiid  it,  and  who  dare 
imfay  it  ?  And  as  this  is  not  fpoken  of  real  Holi- 
nefs,  or  truly  gracious  Habits,  (for  no  Parent  can 
convey  real  Holinefs  to  his  Children)  it  muft  then 
mean  a  fcederal  orCovenant-HoHnefs,  fuch  as  de- 
nominated the  Jews  in  general,  a  holy  Nation  ; 
not  that  they  were  all  truly  gracious,  but  vifiWy 
dedicated  to  God,  and  Members  of  his  vifible 
Church  ;  and  in  confcquence  of  this,  had  his  Ordi- 
nances adminiftered  to  them.  This  is  the  Holinefs 
we  plead,  for  the  Children  of  Believers,  or  con- 
federate 


(  30  ) 

foederate  Parents.  Now  it  is  here  afierted,  that 
the  believing  Gentiles^  are  io  ingrafted  into  this 
Stock,  and  To  umiQd  io  Abraham y  by  Covenant- 
Relation,  as  to  partake  of  the  fame  Privileges 
that  Abrahanis  Children  once  did,  and  from  which 
they  were  now  broken  off.  For  obferve,  the 
Grafted  in^  anfwers  exactly  to  the  Broken  off.  The 
Broken  off  of  the  Jevos^  was  from  the  vifible 
Church,  fo  is  the  Grafted  in^  of  the  Gentiles.,  into 
the  vifible  Church  alfo. 

The  Broken  off  reached  Parents  and  Children, 
and  fo  mufr  the  Grafted  in.  And  if  the  believing 
Gentiles  partook  of  the  Fatnefs  of  the  farne  Olive, 
/".  e,  of  the  fame  Privileges  of  which  the  Jews  did, 
then  their  Children  certainly  mud  be  included  in 
the  Covenant,  and  entitled  to  the  external  Seal ; 
for  that  the  Jewifh  Children  were  is  plain  Fa6l  j 
and  if  Gentile  Children  are  excluded,  and  not  ta- 
ken into  Covenant,  by  Baptifm,  as  the  others 
were  by  Circumcifion,  then  they  do  not  partake  of 
xk-xtfame  Privileges  with  the  Jeivs.,  who  are  broken 
off,  and  confequently  the  Apoftle's  Affertion  muft 
be  falfe,   and  his  Argument  inconclufive. 

Another  Text  which  proves  the  Covenant-Inte- 
reft  of  the  Infants  of  believing  Parents,  in  the 
Judgment  of  the  Apoftle  is,  r  Cor.  vii.  14.  For 
the  unbelieving  Huff  and  is  fantlified  by  the  IVife^  and 
the  unbelieving  Wife  is  fantlified  by  the  Hufhand,  elfe 
were  your  Children  unclean^  but  now  are  they  holy. 
The  Qiieftion  pronofed  was  this  •,  JVhether  it  was 
lawful  for  a  believing  Huffand  or  Wife.,  t^ 
live  with  their  unbelieving  Companion?  This  the 
Apoftle  anfwers  in  the  Affirmative,  for  which  he 
gives  this  Reafon,  the  Unbeliever  is  fandified  by  the 
Believer,  whofe  Duty  it  is  to  confeprate  his  All  to 
God,  as  he  acl:ually  does,   {:\\t  were  your  Children 

unclean. 


(  31  ) 

unclean,  but  now  are  they  holy.     This  is  a  plain 
Intimation,  that  it  would  not  be  confiftent  with 
the  Chriftian  Chara6ler,    to  continue  in  a  Marri- 
age-Relation  with  an   Infidel,    if  their  Children 
would,  in  fuch  Cafe,    be  unclean.     Here  unclean^ 
and  hol)\    are  fet  in  dire6l  Oppofition.     Now  to  be 
unclear*   in  the  Stile   of  Scripture,  as    oppofed  to 
holy,  is  to  be  out  of  the  vifible  Church,   or  with- 
out any  vifible   Intereft  in,   or  Covenant-Relation 
to  God,  {^tAcIsx,  14.    where  P^/^r  ufes  the  Word 
unclean,  with  reference  to  Cornelius^  becaufe  he  was 
not  vifibly  in  Covenant,  being  a  Gentile.     And  on 
the  other  Hand,  to   be  holy,   mud  fignify  to  have 
a  vifible  Intereft  in  the  Covenant,   or  vifibly  to  be- 
long to  God.     So   that  the  Covenant- Relation  of 
the  Children  of  believing  Parents   is  here  plainly 
alferted.    What  elfe  can  be  meant  by  their  being 
holy  ?  It  cannot  mean  Legitimacy,  as  fome  pretend  •, 
for  the  Legitimacy  of  Children  has  no  Dependence 
on  the  relative  Charader,    or  Profefiion  of  their 
Parents,  but  only  on  a  lawful  Marriage  -,  which  is 
no  peculiar  Privilege  of  the  Church,   but  of  Man- 
kind in  general.     It  cannot  mean  a  real  internal 
Holinefs  -,  for  this  is  not  at  all  derived  from   the 
mod  eminent  believing  Parents.  But  it  is  plain,  the 
Apoftle  here  means  ibme  Kind   of  Holinefs  that 
depends  on  one  of  the  Parents   beiirg  a  Believer, 
and  without  which  they  would  be  unclean.     If  this 
then  is  not  a  foederal  Holinefs,   or  a  vifible  Cove- 
nant-Relation,  let  any  Man,  if  he  Gan,   tell  what 
it  is.     If  it  is  a  foederal  Holinefs,   or  Covenant- 
Relation,    then   here   is    a  plain   Proof,   that  the 
Apoftle  looked  upon  the  Children  of  con-foederate 
Parents,   as  having  the  fame  Intereft   in  the  Cove- 
nant, under   the  Gofpel,  as  they   had  under  the 
Lawj   and  if  they  had  the  fame   Intereft  in  the 

Covenant, 


(    32    ) 

Covenant,  they  had  the  fame  Right  to  the  exter- 
nal Seal :  for  a  Right  to  Baptifm  is  acknowledged, 
by  all,  to  be  founded  on  a  vifible  Inrereft  in  the 
Covenant  of  Grace.  Hiis  gave  Abraham  and  his 
Children  a  Right  to  Circumcifion  under  the  Law  ; 
and  this  it  is  that  gives  both  Parents  and  Children 
a  Right  to  Baptifm  under  the  Gofpel.  Now  if  the 
Apollle  iQoked  on  the  Chikiren  of  believing  Pa- 
rents, as  having  an  Interell  in  the  Covenant  of 
Grace,  as  has  been  proved,  and  if  they  efheemed 
a  vifible  Covenant- Interell  to  be  the  Ground  of 
AdmifTion  to  Baptifm,  which  none  will  deny,  then 
we  have  undeniable  Evidence,  that  they  did  in 
Fad  baptize  the  Chiidren  of  all  ProfefTing  Be- 
lievers ;  and  that  they  underftood  their  Commif- 
fion,  as  authorizing  them  fo  to  do,  when  they  were 
bid  to  go  and  teach  all  Nations^  baptizing  them  in  the 
Name  of  the  Father^  of  the  Son^  and  of  the  Holy 
Ghojl.  The  Word  teach^  is,  in  the  Original,  to 
make  Difciples,  or  learn ;  and  Children  are  ca- 
pable in  this  Senfe  of  being  made  Difciples  ;  nay, 
the  Children  of  believing  Parents  under  the  Gof- 
pel, are  called  Difciples  exprefsly,  A^s  xv.  lo. 
Now  therefore^  why  tempt  ye  Gcd  to  put  a  Yoke  upon 
the  Neck  of  the  Difciples y  &c. 

The  Yoke  here  mentioned  was  Circumcifion, 
which  was  appointed  to  be  adminiftered  to  Inf^int- 
Children,  as  you  fee  in  the  Context  j  therefore 
Children  are  called  Difciples,  and  as  they  are  ca- 
pable  of  being  admitted,  as  Learners,  in  the  School 
of  Chrift,  and  have  that  Interefl:  in  the  Covenant, 
on  which  that  Right  of  Baptifm  is  founded  ;  they 
mull  be  included  in  the  Words,  all  Nations ^  men- 
tioned in  the  Commiflion.  And,  befides  this  clear 
Evidence,  that  they  undcrftood  their  CommifTion 
to  include  Believers'  Infants,   wc  have  alfo,  from 

Scripture 


(  33  ) 
Scripture-Accounts,  the  higheft  Probability  that 
their  general  Pradlice  was  accordingly  ;  for  we 
read  that  they  baptized  whole  Houfliolds.  For 
inftance,  Lydia,  and  her  Houfhold,  the  Jailor, 
and  all  that  were  bis^  and  the  Houfhold  of  Sle- 
phams.  And  is  it  probable  that  there  were  no 
Jnfant-Childrcn  in  any  of  thefe  Families  ?  We 
read,  when  God  fmote  the  Firfl-born  of  E^ypt^ 
there  was  not  an  Houfe,  in  which  there  w^as  not 
one  dead;  confequently  not  an  Houfe  in  Egypt^  in 
which  there  was  not  a  Child.  And  is  it  probable, 
or  credible  to  an  unprejudiced  Mind,  that  in  all 
the  Houfholds  baptized,  there  was  not  one  Child  ? 
Suppofe  it  had  been  faid  of  one  profelyted  to  the 
Jewifh  Religion,  that  he,  and  his  Houfhold,  or 
that  he,  and  all  his,  were  circumcifed  ;  would  any 
doubt  whether  his  Infant-Children  were  circum- 
cifed  ?  I  believe  not :  for  this  was  a  known  Prac- 
tice, ever  fince  Abraham^  Covenant,  to  receive 
the  Children  with  the  Parents  into  a  Covenant-Re- 
lation. And  I  have  fliewn  that  the  fame  Reafons 
hold  for  their  AdmifTion  under  the  Gofpel.  It 
would  feem  then,  as  it  had  always  been  the  Prac- 
tice of  the  Church,  to  adminifter  the  Seal  of  the 
Covenant  to  the  Infants  of  con-foederate  Pa- 
rents, that  there  would  have  been  fome  Difappro- 
bation  of  it,  or  fome  exprefs  Declaration  againft  ir, 
if  it  is  not  to  be  continued.  So  great  a  Change  as 
that  of  calling  Infants  out  of  the  vifible  Church, 
Y^ho  had  been  admitted  for  fo  many  hundred  Years, 
by  a  divine  Appointment,  can  hardly  be  fuppofed, 
without  an  exprefs  Declaration  forbidding  them. 

Would  the    Apodles  have  refufed   them    that 
Chriflian-Memberfhip,    and  the  Seal  of  the  Cove- 
nant, which   they  had  fo  long  enjoyed,  without 
^ny  exprefs  Command  for  that  Purpofe  P  And  if 
E  they 


(  34  ) 
they  had  received  fuch'a  Command,  and  in  con- 
fequence,  made  fo  great  a  Change  in  the  Conftitu- 
tion  of  the  Church,  fliould  we  have  had  no  Ac- 
count of  it  ?  would  it  not  have  made  a  Noife  and 
Stir  among  the  beheving  Jews^  or  at  lead,  have 
been  a  Matter  of  Record  ?  Since  therefore  Infants 
were  admitted  to  the  Seal  of  the  Covenant  of  Grace 
till  the  Apoftles'  Day,  and  fince  we  have  no  Ac- 
count that  they  ever  rejected  them,  or  cut  them 
oiTfrom  that  Privilege:  and  efpecially  fince  they 
baptized  whole  Houfliolds,  upon  the  Converfion 
of  the  Parents,  or  Heads  of  the  Family,  we  have, 
I  think,  fufficient  Evidence,  that  it  was  their  com- 
mon Pradice  to  baptize  them. 

I  now  pafs  on  to  confider  the  Evidence  which 
we  have,  that  the  Baptifni  of  Children  was  the 
conftant  Practice  of  the  primitive  Church  from 
the  Apoftles'  Time  ;  which  will  ftill  confirm  the 
Evidence  that  it  was  their  Pradlice  alio.  For  it 
cannot  be  fuppofed  but  that  thofe,  who  lived  fo 
near  the  Apoftles,  as  the  firft,  fecond,  and  third 
Centuries,  muft  have  known  what  was  the  Prac- 
tice of  the  Apoftles  themfelves,  and  that  they  prac- 
tifed  accordingly.  For  it  is  allowed  by  all,  that 
the  Church  was  then  in  its  Purity,  and  not  cor- 
rupted with  Innovations,  and  Superftitions  :  and 
the  Writers  of  thofe  Times  are  not  only  Witneflcs, 
that  Infant- Baptifm  was  xht  Pra6lice  in  their  Day, 
but  exprefsly  declare,  fome  of  them,  that  it  was 
the  Pratflice  of  the  Apoftles  themfelves,  and  of 
the  Church  from  their  Time. 

The  I  ft  Evidence  I  would  produce  is  Irenus^ 
who,  by  the  beft  Accounts,  was  born  before  the 
Death  of  the  Apoftle  John^  and  was  well  acquaint- 
ed with  Polycarp^  who  was  Joht's  Difciple ;  and 
therefore  could  not  be  miftakcn  about  the  Prac- 
tice 


(  3^  ) 
tice  of  the  Church  down  to  his  Time.  It  is  truc> 
he  mentions  Infant  Baptifm  only  tranfiently  ;  for 
it  had  not  then  been  a  Matter  ofDifpute,  and 
therefore  there  was  no  Occafion  given  for  arguing 
about  it. 

It  muft  alfo  be  obferved,  that  he,  and  many  of 
the  Fathers,  when  they  fpoke  of  Baptifm,  ufed  the 
Thing  fignified  for  the  Sign  ;  and,  as  in  the  Old- 
Teftament,  Circumcifion  is  called  the  Covenant, 
inflead  of  the  Sign  and  Seal  of  Covenant ;  fo  by 
Irenus^  and  others,  Baptifm  is  called  Regeneration, 
becaufe  it  is  the  outward  Sign  of  Regeneration,  and 
the  Renewing;  of  the  Holy  Ghoif.  With  how 
much  Propriety  he  calls  it  fo  is  nothing  to  me,  if 
it  appears  that  he  does  call  it  fo,  and-  under  that 
Charadler  fpeaks  of  it  as  commanded  to  Children 
and  Little-ones,  his  Teftimony  is  diredly  to  the 
Purpofe.  And  that  he  does  iifc  the  Word  Rege- 
neration for  Baptifm,  is  plain  from  his  own  Words : 
"  When  Chrijt^  fays  he^  gave  his  Difciples  the  Com- 
"  mand  of  Regenerating  unto  God^  he  faid^  Go  and 
"  teach  all  Nations,  baptizing  them  in  the  Name  of 
*'  Father,  and  of  the  Son,  and  of  the  Holy  Ghofi.'* 
Here  it  is  plain,  that  by  the  Command  of  regene- 
rating, he  means  the  Command  of  baptizing ;  not 
that  he  fuppofes  Baptilm  was  Regeneration ;  but 
he  puts  the  Thing  fignified  for  the  Sign,  juft  as 
God  himfelf  does,  when  he  calls  Circumcifion  his 
Covenant,  which  was  a  Sign  or  Token  of  his  Co- 
venant. 

Allowing  then,  that  he  ufes  Regeneration  for 
Baptifm,  as  the  above  Qiiotation  plainly  proves, 
his  Teftimony  is  plain  for  the  Baptifm  oi  Infants  ; 
for  he  adds  :  "  Chrift  came  to  fave  thofe,  who  by  him 
"  are  regenerated  unto  God-,  fi.  e.  baptized)  both 
"  Infants  and  Littk-ones,  andyoivig  Men  and  elderly 
E  2        "  'Terfom,^* 


(  3^  ) 
*'  Perfons'*  Here  he  fpeaks  of  Infants  and  Little 
ones,  being  regenerated  unto  God.  And  that  he 
ufes  the  Word  Regeneration  for  Baptifm,  putting 
the  Thing  fignified  for  the  Sign,  is  further  evident 
from  the  concurring  Pra6lice  of  his  contemporary 
Writers  -,  particularly  Juftin  Martyr^  who  has 
thefe  Words :  "  l^^bey  are  regenerated  in  the  fame 
*'  Way  in  which  we  have  been  regenerated^  for  they 
*'  are  wafhed  with  Water ^  in  the  Name  of  the  Fa- 
"  ther^   the  Son^   and  the  Holy  Ghofi'' 

If  it  be  faid  there  was  an  Impropriety  in  calling 
Regeneration  Baptifm,  it  is  nothing  to  the  prefent 
Argument,  for  that  they  did  call  it  fo,  is  undeni- 
ably Fad  from  thefe  Quotations  ;  and  it  is  equally 
fadl  that  they  fpoke  of  it  as  commanded  to  Infants, 
and  Little-ones,  as  well  as  young  Men,  and  el- 
derly Perfons. 

In  the  Beginning  of  the  third  Century,  Origen 
exprefsly  declares  I nfiint- Baptifm  to  have  been  the 
conflant  Ufe  of  the  Church.  The  Occafion  of  h\i 
mentioning  it  was  this,  he  was  attempting,  in  the 
eighth  Homily,  to  prove  the  Dodlrine  of  Original 
Sin,  and  that  Infants  were  guilty  as  foon  as  born, 
and  makes  ufe  of  their  Baptifm  as  an  Argument. 
"  ^he  Baptifm  of  Children^  fays  he^  is  given  for  the 
*•  Forgivenefs  of  Sins:  But  why^  continues  he^  are 
''  Infants^  by  the  Ufage  of  the  Churchy  baptized^ 
' '  if  they  have  nothing  that  wants  Forgivenefs  ?  And 
*'  again^  he  adds^  It  is  hecaufe  by  the  Sacrament  of 
''  Baptifm  the  Pollution  of  our  Birth  is  taken  away^ 
*'  that  Infants  are  baptifcd.'^  With  much  more  to 
the  fame  Purpofe. 

Here  is  as  plain  a  Teftimony  as  can  be  given, 
that  Infant-Baptifm  was  the  Handing  Ufage  of 
the  Church  ;  and  that  it  was  then  a  Point  out  of 
all  Difpute  3  or  elfe  he  never  would  have  thought 

it 


(  37  )  _ 
it  an  Argument  to  prove  Original  Sin.  Nay,  he 
not  only  alTcrts  it  to  be  the  Ufage  of  the  Church 
in  his  I'ime,  but  declares  that  they  received  it 
from  the  Apoltles  ;  for  in  his  Comment  on  the 
Epiflle  to  the  Romans,  he  has  thele  Words  :  "  The 
"  Cbtirch  had  alfo,  from  the  Apoftles^  an  Order  to 
*'  give  Baptrfm  to  Infants  •,  for  they^  to  whom  the 
"  divine  Myfieries  zvere  committed,  knew  that  there 
"  was,  in  all  Perfons,  a  natural  Pollution,  which 
"  ought  to  he  wajhed  aivay  by  Water -^  and  the 
"  Spiritr 

Now  Orizen  v/as   born  about  the  Year  of  our 

o 

Lord  183,  within  100  Years  of  the  Apofties 
themfelves.  Both  his  Father  and  Grandfather 
were  Chriftians.  He  was  one  of  the  mod  learned 
Men  of  that  Age,  and  preached  the  Gofpel  in 
Rome,  in  Greece,  in  Palefiine,  and  Syria,  and  there- 
fore could  not  but  be  acquainted  with  the  Ufage 
of  all  the  Churches.  And  the  Manner  in  which  he 
fpeaks  of  it  makes  his  Evidence  the  Jirongefl,  as  he 
ufes  it  for  an  Argument  to  prove  another  Dovftrine^ 
(viz,)  Original  Sin,  vv^hich  he  could  not  have 
done  with  any  Propriety,  if  it  had  not  been  an  uni- 
verfally  acknowledged  Truth  in  his  Day. 

"Tertullian  alfo,  who  was  contemporary  with 
Origen,  gives  us  a  plain  Proof,  that  Infant- Bap- 
tifm  was  the  conftant  Praftice  of  the  Church 
in  his  Day. 

It  is  true,  he  fpeaks  againfl  it,  and  advifes  that 
it  fhould  be  delayed  till  grown  to  Years,  nay,  till 
after  Marriage.  The  Reafon  was,  he  had  enter- 
tained a  Notion,  that  :::ins,  committed  after  Bap- 
tifm,  were  next  to,  if  not  utterly  unpardonable  -, 
and  therefore  advifed  that  the  Baptifm  of  Children 
fliould  be  delayed,  unlefs  in  Cafe  of  NecefTity, 
even  till  after  Marriage,    imagining   they  would 

then 


(  38  ) 
then  be  lefs  liable  to  Temptation,  iffc.  Many  other 
odd  and  fingular  Opinions  are  found  in  his  Wri- 
tings, and  therefore  it  may  be  remembered,  that 
I  neither  quote  him,  or  any  other  of  the  Fathers, 
with  a  View  to  be  determined^  by  their  Opinions, 
whether  Infants  ought  to  be  baptized,  or  not, 
but  only  to  prove  what  was  Matter  of  Fadl, 
that  the  Baptifm  of  Children  was  the  Pradice  of 
the  Church,  whether  right  or  wrong  -,  and  Ter- 
tullian  fpeaking  againft  it,  (for  the  Reafons  above- 
mentioned)  is  as  plain  a  Proof  of  the  Fadl  as  any 
of  the  reft.  For  if  it  was  not  the  Cuftom  to  b;ip- 
tife  Children  why  Hiould  he  fpeak  againft  it? 
Surely  he  would  not  fight  with  his  own  Shadow, 
or  oppol'e  a  Practice,  or  Cuftom,  that  had  no 
Exiftence.  And  befides,  he  allows  it  in  Cafes  of 
Neceflity,  i.  e.  when  in  Danger  of  Death  ;  fo  that 
he  was  only  againft  it  for  the  abfurd  Reafon  he 
mentions,  left  they  fiiould  fall  into  more  aggra- 
vated Sin.  And  therefore  he  would  not  have  it 
ndminiftered  in  common  Cafes  till  after  Mar- 
riage. 

The  next  Evidence,  I  would  produce,  is  the 
biefted  Martyr  Cyprian^  who  was  made  Overfcer  of 
the  Churches  at  Carthage^  about  248  Years  after 
the  Birth  of  Chrift.  A  Queftion  was  ftarted  in  his 
Time,  whether  Infants  might  be  baptized,  before 
rhey  were  eight  Days  old  }  becaufe  that  was  the 
Day  in  which  Circumcifion  was  to  be  adminiftered. 
On  this  he  calls  a  Council  of  Minifters,  no  lefs 
than  6G  in  Number,  who  all  unanimoufly  agreed, 
that  Baptifm  ought  not  to  be  delayed  till  the  eighth 
Day,  at  leaft,.  that  there  was  no  Neceflity  of  fuch 
a  Delay.  A  large  Letter  v.'as  v/rote  to  this  Pur- 
pole  to  fatisfy  ail  who  were  in  Doubt  about  this 

(^Licftion, 


(  39  )   _ 
Queftion,  and  figned  by  Cyprian  in  the  Name  of 
the  reft. 

Now  obferve,  the  Queftion  was  not,  whether 
Infants  were  to  be  baptized,  this  was  allowed  by 
all,  but  the  only  Qiieftion  was,  whether,  like 
Circumcifion,  it  muft  be  limited  to  the  eighth 
Day  from  the  Birth  ? 

And  this  they  determined  in  the  Negative,  and 
fay,  it  may  with  equal  Propriety  be  adminiftered 
fooner. 

St.  Amhrofe^  who  wrote  about  274  Years  from 
the  Apoftles,  declares  exprefsly,  that  the  Baptifm 
of  Infants  has  been  the  Pradlice  of  the  Apoftles 
themfelves,  and  of  the  Church  till  that  Time. 
And  this  he  mentions  only  tranfiently,  when 
fpeaking  on  another  Subjedb,  which  plainly  proves 
it  was  not  a  Subjed:  of  Debate.  It  would  weary 
your  Patience  to  cite  all  the  Authors  that  might  be 
produced  to  this  Purpofe.  Iftiall  therefore  con- 
clude with  the  Teftimony  of  St.  Aufiin^  who  wrote 
his  Piece  againft  the  Donatijis^  about  300  Years  af- 
ter the  Apoftles,  in  which  he  has  thefe  very  Words  : 
"  If  any  ajk  for  divine  Authority  in  the  Matter  of  In- 
"  fants  being  baptized^  though  that  which  the  whole 
"  Church  pra^ifeSy  and  which  has  not  been  i^iflitu^ 
"  ted  by  Council^  but  was  ever  in  Ufe^  is  very  rea*- 
*'  fonably  believed  to  be  no  other  than  a  ''Thing  de- 
"  liver ed  by  the  Authority  of  the  Apoftles^  yet ^  fays 
"  he^  zve  may  take  a  true  Ejlimate  how  much  Baptifm 
*'  avails  Infants^  by  the  Circumcifion  which  God*6 
''  former  People  received" 

The  fame  Thing  he  urges  in  his  Controverfy 
with  Pelagius,  which  was  about  the  Year  410.. 
Now  Pelagius  had  taught,  that  Infants  were  born 
free  from  any  ftnful  Defilements.  St.  Aujlin  writes 
againft  him,  and  infifts  on  the  Baptifm  of  Infants, 

which 


(4°  ) 
which  was  the  known  and  {landing  Pradife  of  the 
Church,  as  an  Argument  of  their  natural  Defile- 
ment. In  this  PJea  he  has  thefe  Words  :  "  That 
*'  Infants  are  by  all  Chriflians  acknoxvledged  to  fiand 
*'  in  Need  of  Bapiifm^  which  muft  be  in  them  for 
"  Original  Sin,  fmc^  they  have  no  other.''  Again, 
fays  he,  ^^  If  they  have  no  Sin,  why  are  they  ac- 
*'  ceptedto  the  Ufage  of  the  Church- Baptifm?  Why 
*'  are  they  wafhed  with  the  Laver  of  Regeneration,  if 
*'  they  have  no  Defilement  ? 

Pelagius  was  extremely  puzzled  with  this  Argu- 
ment, as  he  could  not  pretend  to  deny  Infant- 
Baptifm.  Nay,  when  fome  charged  him  with  de- 
nying it  (as  the  neceffary  Coniequence  of  this 
Doctrine)  he  tries  to  refute  the  Charge,  and  has 
thefe  remarkable  Words : 

"  Men  flander  me,  fays  he,  as  if  I  denied  Bap- 
"  tifm  to  Infa?its.''  This  he  calls  a  Slander,  and 
fays  that  he  never  heard  af  any,  no  not  the 
worll  of  Heretics,  that  would  fay  fuch  a  Thing  of 
Infants. 

This  Confeflion  is  the  flrongefl:  Demonftration, 
that  Infant-Baptifm  was  univerfally  pradifed,  Time 
out  of  Mind  •,  or  elfe  he,  whofe  Intereft  it  was  to 
deny  it,  to  anfwer  the  Arguments  of  his  Adverfa- 
jy,  would  certainly  have  done  it.  But  fo  far  is  he 
from  that,  though  his  Caufe  required  it,  that  he 
exprefsly  declares,  he  does  not  deny  it,  nor  ever 
heard  of  any  that  did.  Now  Pelagius  was  a  great 
Scholar,  and  a  great  Traveller.  He  had  been  to 
Rome^  /Africa,  Egypt,  and  Jerufalem,  where  he 
fpent  much  Time  •,  and  therefore  mud  be  ac- 
quainted with  the  Rites  of  the  Fathers,  and  Cuf- 
toms  of  the  Churches  in  all  thole  Parts;  and  yet 
he  declares  that  he  had  never  heard  of  any  that  had 
denied  Baptifm  to  Infants.     It  is  as  plain  then  as 

Hiilory 


(  4t   ) 

Hiflory  can  make  it,  that  there  had  been  then  no 
Dilpute  about  the  Point,  and  that  there  was  not, 
neither  had  been  any  Sed:  of  People  profefiing 
Chriftianity,  that  denied  it,  from  the  Apofllea' 
Time  to  that  Day.  Nor  is  there  the  leafl  Evi- 
dence, that  it  vv'as  ever  oppofed  by  any  Man,  or. 
Society  of  Men,  for  fix  or  feven  hundred  Years 
from  that  Time.  And  now,  what  is  the  Confe- 
quence  ?  You  fee,  that  the  baptizing  Infantswas  the 
Pradice  of  Churches,  derived  from  the  Apoftles* 
Time,  and  fo  on  for  eleven  or  twelve  hundred 
Years,  which  is  as  plain  a  Facl  as  Hiftory,  and 
the  Writings  of  thofe  Times  can  make  it.  The 
Confequence  is,  that  if  Infint-Baptilm  is  a  Nullity, 
and  not  agreeable  to  the  Inflitution  of  Chrift,  then 
the  Church  mud  have  loft  an  Ordinance  of  Chrili. 
during  all  this  Period.  Nay,  they  muft  have  loil 
it  in  the  very  firft  Ages,  and  pureft  Times, 
and  there  muft  have  been  no  regular  Baptifm, 
confequencly  no  Chriftian  Minifters,  or  any  Ordi- 
nances, for  eleven  hundred  Years  or  more.  And 
can  any  Man,  of  an  impartial  Mind,  believe  this  ? 
What  then  would  become  of  our  Saviour's  Pro- 
mife,  to  be  prefent  in  the  Adminiftration  ofBap- 
tifm  ?  Lo  I  I  am  voith  you  always^  even  to  the  End 
of  the  World,  For  that  they  baptized  Infants  you 
fee  is  Fadl  \  and  if  this  was  not  agreeable  to  his 
Inftitution,  he  could  not  be  with  them  in  the  Ad- 
miniftration of  that  Ordinance,  and  therefore  his 
Prefence  muft  fail,  and  his  Church,  during  all 
that  long  Period,  of  many  hundred  Years,  muft 
have  had  no  regular  Baptifm,  and  confequently 
could  be  no  regular  Gofpel -Church.  And  who 
can  perfuade  himfelf,  or  imagine,  tliat  Chrift  had 
no  Church  in  the  World  during  all  that  Period  ? 
Befides,  if  Infant- Baptifm  had,  in  any  of  thofe 
F  Periods, 


(  42  )  . 
Periods,  been  introduced  by  Men,  and  had  not  been 
the  Ciiftom  of  the  Church  from  the  Apoftlcs ; 
how  a  ftrange  mufl  it  appear  that  there  fhould  be  no 
Account,  no  not  the  leaft  Hint,  in  all  Antiquity, 
when  it  was  introduced,  or  by  whom  ?  Had  it 
been  human  Invention,  would  it  have  been  fo  uni- 
verfal  in  the  firft  300  Years,  and  yet  no  Record 
left,  when  it  was  introduced,  nor  of  any  Dif- 
pute,  or  Controvcrfy  about  it  ?  This  is  incre- 
dible. 

We  have  particular  Accounts  in  Hiflory,  when 
the  Baptifm  of  Infants  began  to  be  denied  and  dif- 
puted,  and  by  whom ;  but  no  Account  of  any 
Time  or  Means  of  its  Introdu6lion  :  which  is  a 
plain  Proof  that  it  mufb  have  been  handed  down 
from  the  Apoftles,  and  have  been  a  (landing  Pri- 
vilege in  the  Church  from  their  Time.  Again,  if 
Infant-Baptifm  is  a  NuUity,  it  is  plain,  from  the 
hiftorical  Fadls  above-mentioned,  there  can  now 
be  no  regular  Baptifm  in  the  World,  nor  ever 
will  be  to  the  End  of  Time,  fince  a  Succeflion  of 
adult  Baptifms  cannot  fo  much  as  be  pretend- 
ed to. 

Thofe  then,  who  firft  began  to  baptize  Adults, 
were  themfelves  baptized  in  their  Infancy,  and 
therefore,  being  unbaptized  themfelves,  accord- 
ing to  the  AnabaptJjVs  Scheme,  could  never  have 
Authority  to  baptize  others.  So  that  all  the  pre- 
fent  adult  Baptifms,  if  traced  back,  muft  come 
originally  from  thole,  who  were  baptized  in  In- 
fancy •,  and  confequently,  on  their  Principles,  can 
have  no  Validity  in  them.  We  muft  therefore 
give  into  one  of  thefe  three  Things,  either  ift. 
That  a  Succeflion  of  adult  Baptijis  can  be  traced 
from  the  Apoftles  -,  or  2^/)',  That  Infant-Baptifm  is 
valid,  and  agreeable  to  the  Inftitution  of  Chrift  i 

or 


(  43  ) 
or  elfe  "^dJy^  That  there  neither  is,  nor  can  be,  any* 
regular  Baptifm  in  the  Church,   to  the  End  of  the 
World. 

The  ly?,  can  never  be  done,  as  all  mufb  allow. 
The  lafh  is  too  fhocking  and  impious  to  be  ad- 
mitted. And  therefore  the  2d,  muft  be  acknow- 
ledged, viz,  that  Infant- Baptifm  is  valid  and 
agreeable  to  the  Inftitution  of  Jefus  Chrift  \  for  a 
fourth  Conclufion  cannot  be  thought  on. 

III.  But  I  haften  in  the  lafl  Place,  to  anfwer 
fome  of  the  mod  material  Objedions  that  are  made 
againft  the  Do6trine,  and  by  which  thofe  of  con- 
trary Sentiments  puzzle  and  confound  the  Minds  of 
Men,  and  endeavour  to  render  the  Subjedl  obfcure. 
The  mod  common  Objedions  are  fuch  as  thefe  •, 
^ft->  We  have  no  exprefs  Command  in  Scripture 
for  baptizing  Infants,  and  therefore,  it  is  infmuat- 
ed,  we  ad:  without  any  Warrant  from  the  divine 
Word.  To  this  I  anfwer.  If  there  are  virtual  and 
implicit  Commands  tor  it,  and  if  it  is  commanded 
by  clear  Scripture-Confequence,  it  is  of  equal  Force, 
as  if  it  had  bee  A  faid  in  exprefs  Terms,  bapize 
your  Infant -Children, 

A  Command  may  be  as  clearly  inferred,  byway 
of  Confequence,  from  certain  Premifes,  as  if  it  was 
in  exprefs  Words.  See  an  Inflance  of  this  in  Paul 
and  Barnabas y  Ads  xiii.  46.  Lo  \  fay  they,,  we 
turn  to  the  Gentiles,  for  fo  hath  the  Lord  commanded 
m  faying,,  1  have  fet  thee  to  be  a  Light  of  the  Gen- 
tiles. Now  the  Command  they  fpeak  of,  is  not  at  all 
exprefsy  but  implicit  \  for  what  they  call  a  Ccmmand,, 
is  a  Promife  made  to  Chrift  :  1  have  fet  thee  to  be  a 
Light  of  the  Gentiles.  This  they  conftrue  to  be  an 
implicit  Command,  direding  them  in  the  Way 
of  Duty.     Lo  !  we  turn  to  the  Gentiles,  forfo  hath 

F  2  tb* 


(  44  ) 
the  Lord  commanded  us.  Where  had  the  Lord  com- 
manded them  ?  Why  virtually  and  implicitly  in  this 
Promife,  made  to  his  Son,  I  have  Jet  thee  to  be  a 
Light  to  the  Gentiles,  &c.  l^his  then  being  grant- 
ed, that  a  virtual  and  implicit  Command,  is  of 
equal  Force,  as  if  it  had  been  exprelled  \  it  is  eafy 
to  deny  the  Objedlion,  and  fay,  we  have  many 
Commands  to  baptize  our  Infant-Children.  And 
\fi.  God's  Command  to  Abraham  to  circumcife  his 
Infant-Children,  is  a  virtual  and  implicit  Com- 
mand to  Believers  to  baptize  their'' s  \  for  Believers 
are  Abraham's  fpiritual  Seed,  and  Heirs  according 
to  the  Promife.  Here  you  fee  an  exprefs  Com- 
mand was  once  given  to  initiate  Children  into  the 
Church,  by  a  facramental  Rite  that  is  command- 
ed, and  has  never  been  repealed,  and  therefore 
flill  remains  in  Force,  as  I  have  proved  before. 
Again,  Chrift's  commanding  to  fufter  little  Chil- 
dren to  come  unto  him,  and  not  forbid  them,  is  a 
virtual,  or  implicit  Command,  that  Parents  ought 
to  bring  their  Children  to  him  in  Baptifm.  For 
the  Ground  on  which  that  Command  is  founded, 
is,  offuch  is  the  Kingdcm  of  Heaven.  Which,  to 
make  the  leaft  that  can  be  made  oi  it,  is,  that  they 
have  a  vifible  Inttreft  in  the  Covenant,  and  a 
Right  to  Memiberfhip  in  his  vifible  Kingdom. 
And  we  know,  yea,  it  is  acknowledged  by  all^  that 
a  vifible  Interelt  in  tlie  Covenant  is  the  Scripture- 
Ground  on  which  Baptifm  ought  to  be  adminif- 
tered. 

Again.,  the  Command  that  our  Saviour  gave. 
Go  and  difciple  all  Nations.,  and  baptize  them^  is  an 
implicit,  if  not  an  exprefs  Command  to  baptize 
the  Children  of  Chriflian  Nations ;  for  Nations 
muft  include  Children,  as  you  fee  in  the  Promife 
made  to  Abraham^  in  thy  Seed,  /.  <?.  in  thy  Chil- 
dren 


^  (  45  ) 
dren  Iliall  all  Nations  be  bleflcd.  Now  if  Children 
are  not  here  included  in  the  Words  all  Nations^ 
then  it  will  follow,  that  all  that  die  in  Infancy 
mnfl  perifh  without  Exception,  having  no  Intereft 
in  the  BlefTings  of  Chrill,  and  if  the  Words  all 
Nations  include  them  here,  fo  it  mud  in  the  Com- 
mifTion  above-mentioned,  and  confequently  they 
are  virtually,  and  implicitly  commanded  to  be 
baptized.  Again^  the  Exhortation  to  the  Jews  in 
the  Text  to  be  baptized^  is  an  implicit,  if  not  an 
exprefs  Command  to  baptize  their  Children ;  for 
the  Exhortation  is  grounded  on  the  Promife,  and 
the  Promife  is  to  them  and  their  Children. 

Thus  you  fee  the  Scripture  abounds  with  impli- 
cit and  virtual  Commands  to  baptize  our  Children, 
and  fuch  Commands  are  looked  upon  fufficient  to 
determine  our  Condud  in  other  Cafes,  and  there- 
fore, why  not  in  this  ^  For  example,  who  doubts 
but  it  is  a  commanded  Duty  to  keep  the  hrft  Day 
of  the  Week  for  a  Sabbath,  and  yet  where  is  the 
formal  exprefs  Command  ?  It  is  commanded  only 
virtually  and  implicitly. 

Who  doubts  that  public  Worfhip  is  a  com-, 
manded  Duty  ?  Yet,  where  is  the  exprefs  Com- 
mand in  fo  many  Words  ?  We  are  bid  not  to  for- 
fake  the  Affembling  ourfelves  together,  but  this  Is 
a  negative  Precept,  the  Affirmative  requiring  us 
fo  to  aflemble,  is  an  implicit  Command.  It  is 
therefore  a  foolifh  Cavil  to  fay,  there  is  no  exprefs 
Command  to  baptize  Infants  ;  for  this  may  be 
faid  of  Womens'  receiving  the  Sacrament,  of 
keeping  the  firft  Day  of  the  Week,  and  a  hun- 
dred other  Things,  which  all  allow  are  implicitly 
commanded,  and  have  the  fame  Obligation  on 
Mens'  Confciences,  as  if  ever  fo  formally  exprefTcd. 
Befides,  what  Neceffity  could  there  be  of  a;^  ex- 
prefs 


C  46  ) 

prefs  Command,  for  that,  which    had  been  once 

jnllituted^   and  never  repealed  ?  The  Children  of 

'Covenanted  Parents  were  once  exprefsly  command- 

:^d  to  receive  the  Seal  of  the  Covenant,    and  this 

•Command  has  never  been  reverfed,    as  we  have 

•already  proved,  therefore  the  original  exprefs  Com- 

ti^and   continuing  in  Force,    there  would   be  no 

iisTecelTity  of  another.     And    as  it  had  been   the 

conftant  Pradice  of  the  Church-,  for  many  Ages, 

to   adminifter  the  Seal  of  the  Covenant  to   their 

Children,  there  was  no  NecefTity  of  renewing  the 

Inftitution,   in  cafe  it  was  to  continue.    But  on  the 

other  Hand,   there  was  an  abfolute  NecelTity  of  an 

exprefs  Declaration  againft  it,    if  it  was   then   to 

have  ceafed. 

Another  Obje6lion  is  this,  that  there  is  no  ex- 
prefs Inftance  in  all  the  Hiftory  of  the  New-Tefta- 
ment  of  an  Infant  Child's  being  baptized  •,  and 
therefore  we  proceed  without  any  Scripture-Ex- 
ample. Let  rrie  reply.  I  have  told  you  already 
of  whole  1  loufliolds  being  baptized,  on  the  Con- 
verfion  of  the  Parent,  or  Head  of  the  Family  •, 
which  carries  the  itrongefl  Probability  of  the 
iSaptifm  of  Infant-Children,  and  would  be  eafily 
underllood  to  include  them,  had  the  fame  been 
faid  of  Circumcifion.  And  there  is  the  fame 
Reafon  for  it  in  the  one  Cafe,   as  in  the  other. 

But  fuppofing  there  is  no  exprefs  Mention  made 
in  the  Hiftory  of  the  New-Teltament,  of  one  In- 
fant-Baptifm,  yet  no  Man  has  any  Right  to  con- 
clude from  hence,  that,  in  Fa6t,  there  was  none  v 
for  if  fo,  we  might  as  well  conclude  there  were 
whole  Churches  which  never  were  baptized.  For 
there  is  no  exprefs  Account,  in  the  Hiftory  of 
the  New-Teftament,  that  the  Churches  of  Antioch^ 
of  Iconium^  of  the  Rcrmi7is^    Gakitiaits^    Ihejfahni' 

anSy 


(  47  )        ^ 
/?»jr,  and  ColloJfianSy  were  ever  baptized.     Would  it; 
be  fair  to  conclude  from  hence,  that  they  there  wer^^^ 
not  ?  Nay,  you  may  read  the  Hiftory  of  the  Old- 
Teflament,  for  feveral  Ages  of  the  Church,   and. 
never  find  one  Inftance  of  a  Child's  Circumcifion.  ~ 
And  will  it  do  from  hence  to  conclude,  that  th^y 
lived  without  circumcifing  their  Children?   No,^ 
you  will  fay,  it  may  be  argued  by  clear  Confe- 
quence ;  and  fo,  I  fay,   may  the  Baptifm  of  Chil- 
dren i    befides,    this  Objection   lies   with  great^jj^ 
Force  againft  thofe^  who  praftife  adult  Baptifm, 
than  it  does  againft  us  \  for  .they  cannot  produce 
one  Example  from  Scripture  that  warrants  their 
Pra6tice.     That  there  were  many  adult  Baptifms, 
I  grant,  becaufe  the  Subjedls  were  grown  to  adult 
Years  before  they  profefied  Chriftianity.     And  in 
this  we  agree  with  them,    that  adult  Perfons,  who 
are  converted  from  Judaifm^  or    Heathenifm,    to 
Chriftianity,  ought,  in  their  adult  Years,  to   be 
baptized,   and  all  fuch^   as  have  never  been  bap- 
tized before.     But  Scripture-Inftances  of  this  arc 
nothing  to  the  Purpofe,  for  in  this  we  all  agree^ 
and  have   no  Controverfy.      But  if  they  would 

five  a  Scripture-Example  of  their  own  prefent 
'radlice,  they  muft  give  an  Inftance  of  a  Perfon 
born  and  brought  up  of  Chriftian,  or  baptized 
Parents,  that  was  baptized  in  adult  Years.  If  they 
could  do  this,  it  would  be  fome  Evidence,  that  In^. 
fant-Baptifm  was  not  in  Pradice.  If  they  cannot, 
as  it  is  certain  they  cannot  produce  fuch  an  Inftance, 
let  them  no  more  pretend  the  Want  of  Scripture- Ex- 
ample againft  baptizing  Children,  or  that  they  havf 
Scripture-Example  on  their  Side.  jAndwhy  ftiould 
there  be  no  Inftances  of  this  Kind,  if  fuch  was  the 
common  Pradice  }  For  the  Hiftory  of  the  A5Is  of 
the  Apoftles,  continued  above  the  Space  of  thirty 
Years  from  thrift's  Afcent  to  Paul'^  Imprifonmcnt 


(48  ) 
at  Rom  *,  and  during  th^t  Time,  thoufands  were  born 
of  Chriftian  Parents,  and  grown  up  to  the  Age  of 
twenty  or  thirty  Years,  and  yet  there  is  not  one 
Inftance  in  Scripture  of  any  fuch  Baptifms  in 
adult  Years.  If  therefore  they  were  not  baptized 
in  Infancy,  there  is  no  Account  of  any,  no  not  of 
one,  of  the  Pofterity  of  Chriftian-Parents,  being 
baptized  at  all  •,  for  all  the  Account  of  adult  Bap- 
tifms are  only  o^  fuch  as  in  adult  Years  embraced 
the  Chriftian  Religion,  having  been  before  either 
Jews  or  Heathens. 

A  third  Objedlion  is,  that  Infants  can  receive 
no  Benefit  from  Baptifm,  becaufe  of  their  Incapa- 
city, and  therefore  ought  not  to  be  baptized. 

To  this  I  anfwer,  the  fame  Objedlion  might  be 
offered  againft  their  being  circumcifed  under  the 
Law  •,  for  the  Capacity  of  Infants  is  doubtlefs  as 
great  now^  as  it  was  then.  Therefore,  in  the  firft 
Place,  Infants  are  capable  of  being  entered  into 
Covenant  with  God  ;  for  that  the  Children  of  the 
Jews  were  fo,  is  plain  Fa6t,  not  only  from  the 
Tenor  of  the  Covenant  with  Abraham^  which  ex- 
prefsly  included  them,  but  from  that  folemn  Re- 
newal of  it  in  Deuterojiomy^  where  their  Little- 
ones  are  exprefsly  mentioned  as  Partakers  in  the 
Covenant-Tranfadlion.  Secondly,  they  are  capa- 
ble of  the  Seal  of  the  Covenant,  for  this  was  by 
God's  Appointment  adminiftred  to  them  under  the 
Law,  at  eight  Days  old.  Thirdly,  they  are  capa- 
ble of  being  cleanfed  by  the  Blood  of  Chrift,  and  of 
being  regenerated  by  his  Spirit,  which  are  the 
Things  fignified  by  Baptifm.  He  who  denies  this, 
muft  deny  that  they  arc  capable  of  Salvation,  and 
therefore,  dying  in  Infancy,  muft  perifh,  on  fup- 
pofition  of  original  Guilt  and  Pollution.  And  if 
they  are  capable  of  deriving  original  Guilt  and  Pol- 
lution 


(  49  )  • 
Jution  from  the  firfl  Adam^  without  their  Know- 
ledge and  Confent  \  they  certainly  are  as  capable 
of  deriving  Pardon,  and  renewing  Grace  from  the 
fecond  Adam^  without  any  explicit  Knowledge 
of,  or  actual  contenting  to  his  Covenant.  And  if 
they  are  capable  of  the  Root,  and  Principle  of  all 
Sin,  they  are  equally  capable  of  the  Habit  and 
Principle  of  all  fpiritual  Grace. 

Again^  They  are  as  capable  of  being  laid  under 
Obligations  of  Duty  to  God,  to  beperform'd  when 
grown  up,  as  the  Children  of  the  Jews  were,  and 
the  Apollle  fays  expreisly,  I  teftify  unto  every  Man 
that  is  circumcifed^  that  he  is  a  Debtor  to  the  whole 
Law.  And  why  are  not  Children  7iow  as  capable 
of  the  baptifmal  Obligations  to  the  Law  of  Chrift, 
as  the  circumcifed  Children  of  the  Jezvs  were,  of 
being  Debtors  to  the  Law  of  Mofes  ?  And  is  it 
not  Matter  of  daily  Obfervation,  that  Infants  are 
capable  of  having  earthly  Inheritances  fettled  upon 
them,  by  Inllruments  figned,  and  fealed,  while 
they  are  ignorant  of  the  whole  Tranfadion  ?  And 
what  Reafon  can  be  given,  why  they  ihould  not 
be  as  capable  of  the  Blefllngs  of  the  new  Cove- 
nant, and  of  having  them  fealed  by  Baptifm, 
though  they  are  ignorant  of  it  ? 

To  fay  that  it  is  no  Advantage  to  Children  to 
adminifter  the  Seal  of  the  Covenant  to  them,  be- 
caufe  of  their  Incapacity,  is  to  reRed:  on  an  Infti- 
tution  of  Heaven,  and  on  the  Wifdom^  and  Good- 
nefs  of  its  Author.  The  Apoille  Paul  v/as  of 
another  Mind ;  for  he  fays  the  Profit  of  Circum- 
cfion  was  much  every  Way,  notwithftanding  the 
Incapacity  of  the  Subjeds,  being  but  eight  Days 
old; 


But 


(  50  )  , 

But  a  4/^%  and  mod  common  Obje^llon  Is, 
that  Faith  and  Repentance,  or  a  ProfefTion  of 
them,  at  lead,  are  mentioned  in  the  New-Tefta- 
ment,  as  the  necefiary  Pre-reqiiifites  of  Baptifm, 
and  therefore,  as  Children  are  ii.capable  of  thefe, 
they  mud  be  incapable  of  the  Ordinance  itfelf.  I 
anfwer,  that  Children  are  capable  of  the  Habits 
and  Principles  of  Faith,  as  has  been  obferved  be- 
fore, and  mud  be  allowed  by  all,  who  do  not  ex- 
clude them  from  Salvation.  Now  is  their  a  greater 
Abfurdity  in  allowing  them  to  be  capable  of  the 
Root  and  Principle  of  every  Grace,  than  to  allow 
them  to  be  capable  of  the  Root  and  Principle  of 
every  Sin  ?  Befides,  our  Lord  fays  of  a  little 
Child,  whom  he  fet  before  his  Difciples,  as  a  Pat- 
tern of  Mum  ility,  ivbofoeverjhail  offend  one  of  thefe 
little  Ones^  that  believe eth  in  me^  &c.  Whence  it  is 
plain,  that  Little-ones  may  believe  in  him,  /.  e. 
they  may  have  the  Habits  or  Principles  of  F^aith, 
though  incapable  of  the  Ad  •,  or  elfe,  as  I  faid 
before,  we  muft  neceffarily  embrace  that  unchari- 
table  Sentiment,  that  all,  who  die  in  Infancy, 
muft  periili  without  Remedy. 

If  it  be  faid,  that  it  is  a  ProfefTion  of  Faith, 
which  the  Scripture  mentions  as  a  Pre-requifite  to 
Baptifm  •,  I  grant  it  with  refped  to  adult  Perfons, 
who  embrace  Chriftianity  in  their  adult  Years. 
And  this  is  all  that  can  pofiibly  be  argued  from  it ; 
for  all  muft  allow,  that  when  ever  thefe  Pre- re- 
quifites  are  fpoken  of  in  Scripture,  it  is  with  refe- 
rence to  Adults,  who  were  converted  from  Judaifm 
or  Heathenifm  to  Chriftianity  •,  and  in  all  fuch  Cafes 
we  allow,  that  there  muft-  be  a  ProfefTion  of  Faith, 
antecedent  to  Baptifm.     In  this  we  have  no  Con- 

troverfy 


(  5»   ) 
troverfy  with  thofe,  who  pradife  adult  Baptifm. 
But  they  thou  muft  allow,    that  all  theJe  PaiTages, 
which  require  the  Profcfiion  of  pLiith,  as  necelliiry 
to  Baptiiin,  have  no  reference  at  all   to  Infants, 
but  are  intirely  confin'd  to    thoie,   who  embrace 
Chriflianity  in  their  adult  Years  ;  and  therefore  no 
Argument  can  be  drawn  from  hence,  againft  the 
Baptifm  of  Children  i  for  they  are  not  at  all  the 
Perfons  fpoken  of.      Yet    we   find,  in  fadl,  that 
when  thofe    Adults,  that  embraced   Chrillianity, 
in  the  Apoftles  Times,   ^nrofeiTed  their  Faith,   not 
only  themfelves,   but  their    Houflioids,     and   all 
that  were  theirs,  were  baptized.     And  as  there  is 
not  a  Word  faid  of  fuch  a  ProfelTion  being  required 
of  the  Members  of  thofe  Families,  we  muft  there- 
fore conclude,  either  that  they  were   young  Chil- 
dren,   and  lb  incapable  -,   or  elle,  that  Aduks  were 
baptized  without  a  Profefilon. 

So  under  the  antient  Difpenfation,  the  pro- 
feifing  Stranger  was  obliged  *to  embrace  th*^  Jewijh 
Religion  inftantly,  in  order  to  his  Circumcifion  ; 
but  when  this  was  done  i  and  himfelf  circumci- 
fcd,  the  fame  Ordinance  was  always  adminiilercd 
to  his  Family  and  Children,  as  you  fee  Exodus 
xii.    48,  49. 

So  bere^  thofe  Adults,  who  were  converted  to 
the  Chriftian  Religion,  were  obliged  to  profefs 
their  Faith,  in  order  to  their  being  baptized  •, 
and  on  this  Profeflion,  not  only  themielves,  but 
their  Floufholds  were  baptized  alio. 

This  Objedion  then,  viz.  A  ProfeJ/lcn  of  Faith 
being  a  Pre-requifite  to  Baptifm^  is  no  more  an  Ob- 
jcdion  againfl  Childrcns  being  baptized,  on  the 
Profeflion  of  their  Parents,  than  it  was  again (t 
the  Childrens  being  circumcifed,  becaufe  the  Pa- 
F  2  rinC" 


(    52    ) 

Tents  were  previoufly  obliged  to  embrace  the  Jewijh 
Religion. 

Some  other  trivial  Obje6lions  there  may  be  raif- 
ed  againft  the  Baptifm  of  Infants,  but  I  know  of 
none  befides  tbefe^  of  any  Confeqiience,  that  have 
not  been  precluded  in  this  Difcourfe ;  and  thefe,  I 
think,  every  one  mufl  fee  from  what  has  been  faid, 
are  not  of  the  leafl  Weight,    when  im.partially  ex- 
amined,   againft  the  Foundation    that    has   been 
laid  of  the  Covenant-Relation  of  the  Children  of 
confoederate  Parents  and  vT\c  Arojuments  that  have 
been  produced  to  prove  their  undoubted  Right  to 
Baptifm,  according  to  Chrift's  Inftitution.     The 
Conclufion  then  is  plain,  that,  as  they  had  a  Right 
by  God's  own  Appointment,  to  the   Seal  of  the 
Covenant  of  Grace,  under  the  Law,  and  as  that 
Right  has  never  been  repealed,    either  explicitly, 
or  by  Confequence,  it  muft  frill  remain  ;  and  that, 
as  it  was  the   univerfal  Pra6lice  of  the  primitive 
Churches,  for  the  three  firft  Centuries,  vv^hich  were 
the  pureft  Times,  and  no  Account  has  been  giv- 
en of  its  ever  having  been  introduced  as  an  Inno- 
vation,    it    muft   have  been  the  .Pradlice  of  the 
Apoftles  them.felves,  and  muft  have  its  divine  Ori- 
ginal in  that  Covenant- Promife,  made  to  Abraham^ 
which  the  Apoftle  declares  in  our  Text  is  to  be- 
lieving  Parents   and   their  Children,    under    the 
GofpeJ,  as  well  us  under  the  Law.     On  the  other 
Hand,  to  deny  Infant-Baptifm  to  be  a  divine  In- 
ftitution, is  attended  with  many  Abfurdities,  and 
much  Confufion. 

It  is  as  much  as  to  fay,  that  the  Covenant 
made  with  Abraham^  including  his  Children,  is 
not  an  everlafting  Covenant  j  that  therefore  Be- 
lievers  under  the  Gofpel  are  not  Abraham's  Seed, 

and 


V     Oo     ) 

and  Heirs  of  his  Promife  ;  tor  his  Promife  was  to 
Parents  and  Children  :  yea,  that  the  ingrafted 
Gentiles  do  not  partake  of  the  fame  Privileges,  in 
the  Church,  from  which  the  Jews  were  broken  off. 
And  on  the  Whole,  that  the  Privileges  of  the  Gof- 
pel-Difpenfation  are  lefs  than  thofe  of  the  Law  j 
all  which  are  flat  Contradidions  to  Scripture. 

Again^  to  deny  the  Validity  of  Infant-Baptifm, 
is  as  much  as  to  fay,  that  there  v^as  no  true  Bap- 
tifm  in  the  Church  for  eleven  or  twelve  hundred 
Years  afrer  Chrifl,  and  that  the  Generality  of  the 
prefent  Profeflbrs  of  Chrifcianity,  are  now  a  Com^ 
pany  of  unbaptized  Heathens  \  and  although  k 
mull  be  allowed,  that  there  are,  and  always  have 
been,  vallly  more  truly  religious  People,  who 
have  been  baptized  in  the  Infancy,  than  of  others ; 
yet  all  who  have  been  fo'  baptized,  are  on  thele 
Principles,  out  of  the  vifible  Church,  and  the 
Confequence  will  be,  that  vaflly  great  Numbers  are 
faved  out  of  the  Church  than  in  it,  which  is  very 
abfurd,  to  fay  no  worfe.  Thefe,  and  many  other 
like  Confequences  neceffarily  follow  from  de- 
nying the  Validity  of  Intant-Baptilm. 

Again^  if  Infant-Baptifm  is  a  divine  Inftitution, 
and  warranted  by  the  Word  of  God,  then  they 
who  confent  to  be  baptifed  in  their  adult  Age,  do 
in  that  Traniadlion,  neceffarily  renounce  a  divine 
Inftitution,  and  an  Ordinance  of  Jefus  Chrift ;  and 
as  it  were  vacate  the  former  Covenant  between  God 
and  them  ;  nay,  they  pradicaily  fay,  there  are  no 
baptized  Perfons,  no  regular  Minilfers,  nor  Ordi- 
nances, in  all  the  numierous  protelfing  Churches, 
but  their  own  :  and  if  the  Baptifm  of  all  thofe 
numerous  profeffing  Churches  is  a  Nullity,  all  the 
Adminiftiations  of  their  Minifters  muft  be  fo  too, 

and 


(  54  ) 
and  then  the  Promife  of  Chrift,  to  be  with  his 
Minifters,  in  the  Adminiftration  of  this  Ordinance, 
to  the  End  of  the  World,  mud  have  failed  duripg 
tliofe  hundreds  and  hundreds  of  Years,  in  which 
Infant-Baptifm  was  fo  univerfally  pradlifed. 

Nay,  further,  as  the  SuccefTion  of  adult  Bap- 
tifms  cannot  be  traced  to  the  Apoilles'  Times,  lo 
it  will  follow,  that  if  Infant-Baptifm  is  a  Nullity, 
there  neither  is,  nor  ever  will,  or  can  be,  any  re- 
gular Baptifm  hereafter  to  the  End  of  the  World  ; 
and  confequently  an  Ordinance  of  Chriil,  as  to  its 
regular  Adminilbation,  mud  be  loft-,  for  adult 
Baptifm  now  adminiftered,  if  originally  dei-ived 
from  thofe,  who  were  baptized  in  Infancy,  cannot 
be  valid,  if  Infant-Baptifm  be  not  valid. 

1  have  finifhed  the  Subject,  as  far  as  it  is  a  Point 
of  our  Controverfy.  It  was  my  Defign  to  clofe 
all  with  an  Addrefs,  both  to  Parents  and  Children, 
enforcing  the  Obligations  upon  each^  in  Confe- 
qucnce  of  their  folem  I'ranfaction  with  the  great 
God,  in  this  Ordinance  of  Baptifm  ;  but  the  Time 
will  not  permit.  May  God  lead  us  into  all  ye- 
eellary  Truth,  for  Chrifrs  Sake !     Amin. 


F     I     aN     I     S. 


Books  juft  imported  from  America^ 

And  fold  by  Edward  and  Charles  Dilly^    in  the 
Poultry,  near  the  Manfmi-Hotife. 

B 


E'llamy's  Eflay  on  tlie  Nature  and  Glory  of 
the  Gorpel  of  Jefus  Chriil,  &c.  i  vol.  Twelves. 


2.  Chanler'sDo(5l:rines  of  glorious  Grace,  &c.  with 

an  Appendix  againft  Dr.  Fofter.  Qiiarto. 

3.  Clarke's  Defence  of  Infant-Baptifm -,   being  an 

Anlwerto  Dr.  Gill,  i  vol.  8vo. 

4.  Moody's  Gofpel-Way,  ivol.  i2mo. 

5.  Clarke's  Scripturc-Do6lrine  of  Original  Sin. 

6.  Hobby  on  Self-Examination. 

7.  Hopkin's  Hiftorical  Memoirs,    relating  to  the 

Indians. 

S.  The  Laws  of  New-England,  i  vol.  Folio. 


Li  the  Prefsy  andfpeedily  will  be  Publijhedy 

Neatly  printed  in  one  Volume  Duodecimo. 

(Recommended  by  the  Rev.  Dr.  Colman,  Mr.  Sewall^ 
Prince,  Le  Mercier,  and  Webb,  of  Bojion^  New- 
England) 

THE  Doctrine  of  PREDESTINATION 
unto  Life,    explained  and  vindicated.     By 
the  Rev.  William  Cooper,  of  Bofton. 


New  Books,  in  Divinity,  Publiflied  this  Day, 

By  Edward  and  Charles  Dilly^  in  the  Poultry^  near  the 

Manfton-Houfe, 

(Recommended    by  the   Rev,  Dr,  yohn    Gill,    Dr.  TValker^ 

Dr.  King,  Mr.   Hall,  Mr.   Brine,  Mr.   Gibbons,  and  by 

the  late  Rev.  Mr.  James  Hervey^  in  his  Th^ron  and  AfpafiOy 

Vol  If.  />.  366.) 
1.  ATT^HE  Oeccko?.iy  of  the  Covenants  between  God 
X  and  Man  :  Comprehending  a  Complete  BODY  of 
DIVINITY.  By  Herman  Wirsrus,  D.  D.  Profeffor  of  Di- 
vinity in  the  Univerfities  of  Leyden,  &c.  Faithfully  tranflated 
from  the  Latin,  and  carefully  revifed  by  William  Crook- 
shank,  D.  D.  In  three  Volumes  Odavo,  Price  bound  15J. 
Extract  of  a  Letter fr  am  a  Clergyman  in  the  Country  to  the  Puhlijher. 

**  The  Sale  of  Witjius^s  Oeconomy  of  the  Co'venants  in- 

**  creafes  among  my  Friends.  The  Translation  is  very  juft; 
"  and  the  Excellency  of  the  Work  merits  a  Place  in  every 
'*  Chriftian's  Library.  I  fhall  do  my  utmcft  to  recommend  it 
**  at  all  Times,  and  upon  all  proper  Occafions.  No  pious 
•*  Perfon  on  Earth  can  read  this  Book  without  Wonder, 
•*  Rapture,  and  Devotion;  it  exceeds  all  Commendation. 
**  Her^vey  might  well  iay,  1  nxjotdd  not  fcruple  to  rifk  all  7ny 
••  Reputcaion  upon  the  Meriti  of  this  Performance.  For  my  own  Part, 
«*  I  am  not  afliamed  nor  afraid  of  any  Scorn  and  Ridicule  that 
**  may  be  poured  on  me  from  any  Quarter,  whilft  I  conftantly 
**  aver,  that  the  Work  has  not  its  Equal  in  the  World.'*. 

2.  Essays  on  Important  Subjects  :  Intended  to  eft«- 
blifh  the  DoSlrine  of  Salvation  by  Grace,  and  to  point  out  its  In- 
fluence on  Holinefs  of  Life.     By  John  Witherspoon,  D.  D. 

To  ixjhich  are  added  by  the  Publijhers, 
Ecclefiaftical  Chara^Sleriftics ;    or,    The  Arcana  of  Church- 
Policy  ;   with  a  ferious  Apology,  which  have  been  generally 
afcribed  to  the  fame  Author,  neatly  printed  in  three  Volumes. 
Price  bound  ^s. 

fit  The  third  Volume,  containing  a  praftical  Treatife  on 
Regeneration,  may  be  had  alone.     Price  bound  3/. 

3.  Theological  Dissertations,  ^y  John  Erfkine,  M.  A. 
one  of  the  Minillers  of  Editiburgh,  neatly  printed  in  one 
Volume.     Price  bound  3/. 

4.  Important  Cases  of  Conscience  anfwered  at  the 
CafuiiUcal  Le^ure  in  Little  St.  Helen's.  By  S.  Pike  and  S.  Hay 
%uaril,  A  new  Edition.  To  which  is  now  added,  Four  Cafes 
never  before  printed,  by  the  iate  Rev.  Mr.  S.  Hay  ward,  neatly 
printed  in  two  Volumes.    Price  bound  6s. 


^be  Depravity  of  human  Nature  Illujirated. 


E  R  M  O  N 


DELIVERED    AT 


BY 


ROWLEY, 
JULY    5,    1789, 

y 

EBENEZER   BRADFORD,  a.m. 


.     PASTOR  OF  THE  FIRST  CHURCH  OF  GHRISt  IN 
ROWLEY. 


Publi/hed  by   Defire. 


N    E    ffr    B    u    R    r    p    0    R    r, 

fRrNTED    AND    SOLD    BY    JOHN    MYCALL.  MDCCXCI. 


A    SERMON,    m. 


R  •  O     M     A    N    S      III.     12. 

THEY    ARE    ALL    GONE    OUT    OF   THE 

WAY,   THEY   ARE  TOGETHER  BE- 

eOME  UNPROFITABLE :  THERE 

IS    NONE   THAT    DOETH 

GOOD,   NO,   NOT 

ONE. 

X  H  E  \vords  of  our  text  are  applicable 
ofify  to  men  in  the  ft  ate  of  nature — for  they  are 
hot  true,  with  refped  to  men  in  the  ftate  of 
grace — who  (ometiities  do,  in  fome  degree,  that 
which  is  good  in  the  fight  of  God. 

By  nature  we  are  all  children  of  wrath,  be- 
caufe  we^are  children  of  difobedience. — In  this 
ftate  we  are  fo  far  removed  from  the  rules  of 
righteoufnefs,  that  all  we  do,  of  a  moral  kind, 
is  a  violation  of  the  law  of  God,  confequently 
we  are  together  become  unprofitable — there  is 

none 


(     4     ) 
none  in  this  ftate  that  doth  good,  no,  not  one. 
Melancholy  pidure  !    And  yet  as  true  as  the 
word  of  truth. 

DOCTRINE. 

All  men,  in  the  ftate  of  nature,  are 
totally  depraved. 

First,    We  will  endeavour  to  explain  the 

Doflrine  : 
Secondly,  OfFer  feveral  arguments  to  prove 

its  truth Then  clofe  the  iubjed,  with 

an  improvement. 
By  xht  Jiate  of  nature^  we  are  to  underftand 
the  moral  fituation  in  which  all  men  are  born 
into  the  world — and,  in  which  they  live,  til! 
God,  by  his  grace,  changes  their  hearts.  This 
ftate  is  entirely  different  from  the  ftate  of  Adam 
in  innocency  ;  and  exadly  like  that  of  Adam 
immediately  upon  his  fall — Moreover,  it  is  dif- 
ferent from  a  ftate  of  grace  and  a  ftate  of  glo* 
ry. — In  a  ftate  of  grace,  men  have  fbme  degrees 
of  holinefs — in  a  ftate  of  nature,  they  have 
none  :  In  a  ftate  of  glory,  they  are  perfed^ly 
holy — in  a  ftate  of  nature,  they  are  totally  fin- 
ful. 

By  the  depravity  of  human  nature,  we  arc 
not  to  underftand,  as  fbme  have  erroneoufly 
thought,  the  deftrudion  of  our  natural  powers 
and  faculties,  which  conftitute  us  intelligent 
creatures,  for  God  fays  unto  wicked  men,  Come^ 
let  lis  reafon  together ;  which  he  would  no  more 
have  done,  than  he  would  have  addreffed  the 

trees- 


(    s   ) 

trees  of  the  forefl  in  this  manner,  if  they  had 
loft  their  natural  powers  and  faculties  by  the 
fall  ;  yea,  the  whole  courfe  of  the  divine  con- 
du(5l  towards  fallen  men,  loudly  proclaims  a- 
gainfl:  this  idea  of  human  depravity. 

Neither  does  the  depravity  of  man  confift 
in  the  deflrucSion  of  his  moral  agency,  fo  that 
whatever  ruin  is  involved  in  the  depravity  of 
man,  this  makes  no  part  of  it.— For  it  is  an  in- 
contellible  fact,  that  thofe  beings  who  invaria- 
bly choofe  to  do  wrong,  are  as  really  moral  a- 
gents,  as  thofe  who  invariably  choofe  to  darighr. 

He  who  is  not  a  moral  agent  cannot  be  ac- 
countable to  God  for  any  of  his  actions — he 
cannot  be  a  fubjefk  of  moral  law  and  govern-- 
ment,  is  not  capable  of  moral  good  or  evil— is 
not  capable  of  the  happinefs  of  heaven,  or  the 
•  punifliment  of  hell :  But  fallen  men  are  arcouni- 
able  to  God  for  all  their  adlions  ;  the  capable 
of  moral  good  and  evil,  are  capable  of  enjoying 
the  pleafures  of  heaven,  or  enduring  the  mife- 
ries  of  hell — and  therefore  their  depravity  can- 
not confift  in  the  dcftrudlion  of  this  moral  a- 
gency. 

Nor  is  human  depravity  of  fuch  a  nature, 
as  is  utterly  inconfiflent  with  our  doing  any 
thing,  which  in  a  courfe  of  providence  may 
promote  the  declarative  glory  of  God,  and  the 
good  of  mankind — many  fuch  things  may,  and 
often  are  done  by  men  in  a  flate  of  nature,  when 
nothing  is  aimed  at,  but  their  own  private  fel- 
fifh  intereft. 

Thus, 


(     6     ) 

Thus,  from  felfifh  motives  only,  wicked  men 
fomecimes  pay  their  juft  debts,  and  fo  promote 
the  good  of  fociety :  They  expend  their  money 
in  building  houfes  for  public  worfliip — in  iup- 
porting  the  preachers  of  the  gofpel—they  will 
fpend  their  ftrength  and  treafure,  yea  their  lives, 
for  the  fupport  of  civil  government;  and  in 
thefe,  and  many  other  refpefls,  the  earth  helps 
the  woman — the  wicked  world  helps  the  church 
of  Chrift  ;  and  fo  thefe  anions,  in  a  courfe  of 
providence,  tend  to  promote  the  declarative  glo- 
ry of  God,  and  the  good  of  mankind. 

A  MAN  entirely  depraved,  may  put  on  th$ 
whole  external  appearance  of  a  good  man  ;  and 
as  men  have  no  infallible  knowledge  of  the 
hearts  of  one  another,  this  may,  in  the  view  of 
men,  promote  the  declarative  glory  of  God — 
though  710  fuch  thing  is  defigned  by  the  vile 
wretch  himfelf  :  His  higheft  motive  is  felf— he 
goes  into  this  courfe  of  conducfl  to  hide  the 
wickednefs  of  his  heart,  and  infenflbly  forms 
the  charadler  of  the  hypocrite. 

This  was  the  nature  of  Aha-b's  humility — 
AmazialVs  righteoufnefs  in  the  fight  of  cheLord; 
Jehu's  zeal  for  the  Lord  of  Hofts  ;  Jehoahaz* 
prayer,  and  the  praifes,  that  the  ungodly  Ifrael- 
itds  iang  at  the  red  fea.  This  too,  was  the  na- 
ture of  all  that  following  after  Chrift,  for  the 
fake  of  the  loaves,  fpoken  of  in  the  new  tefta- 
ment — of  all  thofe  religious  exercifes  and  ani- 
ons of  men  in  the  ftate  of  nature,  down  from 
the  days  of  CaiQ  to  the  prefent  moment — they 
are  nothing  but  felfiflmefs  covered  over  with  the 
garb  of  religion.  Nor 


(    7    )  ' 

Nor  does  human  depravity  conCfl  in  being 
indifferent  to  pain  and  pleafure — -for  the  moil- 
depraved  among  men  have  as  great  an  appetite 
for  happinefs,  and  as  great  a  dread  of  mliery  as 
Saints  or  Angels.' 

Once  more Human  depravity  does  not  ne- 

cefTarily  imply  the  abfence  of  natural  afFe6lion, 
fympathy  and  gratitude — thefe  men  may  have, 
as  animals^,  and  yet  be  entirely  depraved  ;  we 
find  them  all  in  the  beads  that  perilh,  who  are 
incapable  of  the  depravity,  of  which  men  are 
the  fubjedls. 

If,  then,  human  depravity  does  not  confift  in 
the  deftrudlion  of  our  natural  powers  and  fa- 
culties, nor  in  the  deftrudlion  of  our  moral  agen- 
cy, nor  in  being  bound  down  to  fuch  a  fcene  of 
condu6l,  that  none  of  our  external  anions,  in  a 
courfe  of  providence,  Ihould  ever  promote  the 
declarative  glory  of  God,  and  good  of  man- 
kind :  Nor  in  an  indifferency  to  pain  and  plea- 
fure-—nor  in  the  abfence  of  thofe  animal  exer- 
cifes,  called  natural  gratitude,  affedion  and  fym- 
pathy :  If  it  confifts  in  none  of  thefe  things, 
what  do  men  mean  by  depravity  ?  and  in  what 
does  it  coniift  ? 

We  anfwer — By  human  depravity,  we  mean 
thofe  moral  exercifes  which  are  a  violation  of  the 
law  of  God,  and  nothing  elfe.  Our  text  in- 
forms us,  that  mankind  have  gone  out  of  the 
way  ;  by  which  we  are  doubtlefs  to  underftand 
that  their  depravity  confifts  in  thofe  voluntary 
exercifes  which  are  a  tranfgreffion  of  the  law  of 
God. 

When 


(  «  ) 

When  we  fay  man  is  totally  depraved,  we 
would  be  underdood  to  mean,  that  all  his  mo-r 
ral  exercifes  are  tranfgreflions  of  the  law  : — 
Hence  it  is  faid,  there  is  none  that  doth  good, 
no,  not  one.  If  man,  in  the  ftate  of  nature,  is 
the  fubjedl  of  one  moral  exercife,  which  is  not 
a  violation  of  the  law^of  God,  he  is  not  totally 
or  entirely  depraved  or  corrupt. 

The  man  that  is  depraved  totally,  has  entire- 
ly loft  the  moral  image  of  God,  which  confift- 
cd  in  moral  exercifes  correfponding  with  his  ho- 
ly law — and  contraded  a  temper  or  difpofition 
of  heart,  which  is  total  and  pofitive  enmity  a- 
gainft  God,  and  in  no  refpecfl  fubjeifl  to  the  law 
of  God. — Such  an  heart  is,  in  all  refpeds,  iel- 
fifh,  for  there  is  no  other  moral  affedion  that  is 
entire  oppofition  to  the  law  of  God. 
We  now  pafs  to  the 

Second  general  head  of  this  difcourfe — which 
was,  tootfer  feveral  arguments,  to  prove  that  all 
mankind,  in  the  ftate  of  ndture,  are  totally  de- 
praved— or  in  other  words,  that  all  their  moral 
exercifes,  are  a  violation  of  God's  holy  law,— 
That  this  in  fad  is  the  cafe,  will  appear, 

I.  From  the  confideration  of  the  impoflibili- 
ty  of  accounting  for  the  wickedr^efs  of  man- 
lund  upon  any  other  principle. 

When  we  make  proper  allowance  for  thofe 
rcftraints  laid  upon  men  in  the  ftate  of  nature  j 
when  we  admit,  that  they  may,  and  often  do 
many  things  which,  in  a  course  of  providence, 
may  promote  the  declarative  glory  of  God, and 
the  good  of  mankind,  from  principles  of  fel- 

filhnefs, 


(     9     ) 

fininefs,  we  are,  ^notwithftanding,  unable  to  ac- 
count for  the  wickednefs  that  appears  in  their 
lives,  upon  any  other  iuppofiuon  than  that  they 
are  totally  depraved.  How  can  we  account  for 
the  wickednefs  of  children  univerfally  ;  yea,  of 
men  in  all  periods  of  their  life,  who  are  defti- 
tate  of  grace,  but  by  admitting  this  humiliating 
idea  of  human  nature. 

They  who  have  read  the  hiftofies  of  man- 
kind, and  marked  their  moral  characters  with 
any  great  degree  of  accuracy,  have  found  them 
to  be  one  continued  fcene  of  wickednefs. 

After  making  allowance  for  the  happy  ef- 
fe6ts  of  divine  grace  upon  a  very  few  perfons, 
what  is  the  hiftory  of  the  oldijuorld^  but  an  hlf- 
tcry  of  fuch  wickednefs,  that  the  Judge  of  all 
the  earth,  who  will  do  right,  faw  fit  to  deftroy 
every  man,  woman  and  child,  by  an  aw^ful 
flood  ?  And  what  is  the  hiftory  of  Sodom  and 
Gomorrha,  but  an  hiftory  of  fuch  wickednefs 
as  deferved  to  be  punifhed  with  fire  and  brim- 
ftone  from  heaven,  yea,  to  bepuniftied  with  the 
vengeance  of  eternal  fire  ? 

What  is  the  hiftory  of  the  ancient,  learn- 
ed and  polite  Egyptians,  Chaldeans,  Grecians, 
Romans  ;  yea,  all  the  civilized  nations  of  the 
earth,  but  sfti  hiftory  of  wickednefs  ! 

If  there  were  a  nation,  a  family,  or  a  finglcj 
perfon,  to  be  found  upon  the  face  of  the  earth, 
out  of  Chrift,  that  could  be  proved  to  poCTefs  a 
fingle  holy  excrcife,  our  mouths  would  be  flop- 
ped, and  we  ihould  be  obliged  to  gi/e  up  the 
do(5lriQe  of  total  and  univerfal  depravity  j.but 

B  the 


(      lo     ) 

the  wickednefs  of  mankind,  from  the  days  ot 
Adam  tp  the  prefent  moment,  has  been  fuch,  as 
utterly  to  exclude  jhis  fond  idea  of  human  na- 
ture ;  therefore,  we  conclude  that  mankind  u- 
niverfally  are  naturally  and  totally  depraved. 

2.  If  mankind  were  not  totally  depraved,  the 
means  of  knowledge  and  reformation,  which 
God  makes  ufe  of  to  reclaim  them  from  their 
wicked  ways,  would  have  a  more  defirable  ef- 
fed. 

It  is  exceedingly  evident  from  the  fcriptures 
of  divine  truth,  that  Noah,  a  preacher  of  righ- 
teoufnefs,  labored  with  the  old  world  an  hun- 
dred and  twenty  years,  and  failed  o^  perfuading 
one,  out  of  his  own  family,  to  forfake  the  ways 
of  fin,  and  walk  in  the  paths  of  righteoufnefs, 
which  could  not  have  happened,  if  mankind 
bad  not  been  totally  depraved. 

Righteous  Lot,  whofe  ibul  wasrexed  with 
the  filthy  converfation  of  Sodom,  could  not 
perfuade  his  fons  in  law,  nor  any  of  the  inhabi- 
tants of  that  ungodly  city,  to  walk  in  the  paths 
of  righteoufnefs,  though  they  were  expofed  to 
fafFer  the  vengeance  of  eternal  fire. 

The;  Lord  Jefus  Chrifl:,  who  had  given  unto 
his  peofile,  the  Jews,  the  lively  oi^acles  of  truth, 
and  lent  unto  them  the  prophets,  and  done  ma- 
ny mighty  works  before  their  eyes,  challenge-' 
them  to  fay  w4iat  he  could  have  done  more  for 
his  vineyard,  than  he  had  not  done  for  it  ;  and 
yet  declares,  that  when  he  looked  that  it  fhould 
bring  forth  grapes,  it  brought  forth  wild  grapes; 
that  is,  nothi'ng  but  wickcdnefs. 

And, 


(  "  ) 

And,  in  what  pathetic  ftrains  does  he  bewail 
the  fituation  of  Jerufalem ;  faying,  O  Jerufalem, 
Jerufalem  !  thou  that  killefl:  the  Prophets,  and 
ftoneft  them  which  are  fent  unto  thee,  how  of- 
ten would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not  :  Plainly  manifefling, 
that  all  the  arguments  and  motives,  which  infi-, 
nice  wifdom  could  fet  before  their  minds,  would 
not  prevail  upon  them  to  leave  their  finful  ways, 
and  walk  in  the  paths  of  righteoufnefs  ;  which 
is  an  inconteflible  evidence,  that  they  were  to- 
tally depraved. 

But,  why  need  we  go  to  the  old  world,^  to 
Sodom,  to  God's  ancient  people,  the  Jews,  for 
inftances,  to  prove  that  means  will  not  reform 
men  ?  Have  we  not  many  ftriking  inftances  of 
this  truth  in  this  aliembly  ;  are  there  not  many 
here,  who  have  lived  under  the  cleareft  light  of 
the  gofpel  to  old  age,  and  are  not,  even  to  this 
day,perfuaded  to  walk  in  the  ways  of  holinefs  ? 

3.  If  mankind  are  not  totally  depraved,  the 
experienc-^s  of  the  beft  of  men  are  a  delufion. 

It  is  the  united  teftimony  of  the  beft  of  men  in 
all  ages,  that  they  have  kQn.  themfelves  wholly 
corrupt ;  th?.tb/  nature  they  are  entirely  finful. 
And,  indeed,  all  c<»nvidionof  hn,  (hort  of  this, 
if^aves  a  man  ignorant  of  his  own  charafler.— 
David  viewed  himfelf  in  this  point  of  light,  and 
faid.  Behold  1  /  ivas  fjjapen  in  inirjuity.  And 
Paul  viewed  himfelf  in  the  fame  fituition  by 
nature,  and  fays,  there  is  no  good  thing  dwell- 
rth  in  me,  that  i?^  in  my  flelh.   All  who  have 

had 


I  (       12       ) 

had  the  fame  religious  experience,  have  leeii 
themfelves  in  the  fame  totally  depraved  fitiiati* 
on. 

One  of  the  five  points,  held  by  Calvin,  and 
all  his  genuine  followers,  was  the  total  depra- 
vity of  mankind,  as  is  evident  to  every  one  who 
looks  into  the  hiftory  of  his  fentiments.  Hence 
the  AfTembly  of  Divines,  who  clofed  their 
laft  fefTion  in  the  year  1649,  in  their  con-, 
feffion  of  faith — chap.  6,  folcmnly  affirm  that 
our  firft  parents,  by  their  fin,  ^^fell  from  their 
original  righteoufnefs  and  communion  *witb  God^ 
and  fo  became  dead  infin^  and  ivholli  defiled  in  all 
the  faculties  and  parts  oj  foul  and  bodyT  They 
further  obferve,  That  from  this  original  corrupt 
tion^  ivhereby  nve  are  utterly  indifpofed^  difabled^ 
and  made  oppoftte  to  all  goody  and  11^ holly  inclined 
to  all  evil,  dp  proceed  all  aSliial  tranfgreffions^ 
They  moreover  take  nocice,  That  "  every  ftn^ 
both  original  and  aBual^  being  a  tranfgrefjion  of 
the  righteous  laiv  of  God^  and  contrary  ther&untOy 
doth  in  its  oivn  nature,  bring  guilt  upon  i he  f inner ^ 
ivhereby  he  is  bound  over  to  the  vurath  of  God^ 
and  curfe  of  the  lavo^  and  fo  made  fubjeci  to  deaths 
'with  all  7niferies y  fpiritual,  temporal  and  eternal^ 

This  Tame  fentiment  is  contained  in  the  ar- 
ticles cf  faith  efpoiifed  by  the  church  of  Eng- 
land, and  in  all  the  confeflions  of  faith  made 
by  all  the  reformed  churches,  except  thofe  who 
have  publicly  efpoufed  the  fentiments  of  Armi- 
nians,  who  openly  deny  the  doctrine  of  total 
depravity.  : 


^        (  13  )  .     , 

4.  If  mankind  are  not  totally  depraved,  the 
bible-diftindlion  between  faints  and  fi^ners  is 
ilot  true.  We  are  not  told  in  the  bible,  that  fin- 
ners  have  a  little  holinefs — but  faints  have 
more.  The  bible  divides  mankind  into  two 
clafles  only  ;  and  thefe  are  denominated  by  the 
terms  righteous,  and  unrightepus,  holy  and  un- 
holy, faints  and  (inners,  pure  and  impure,  clean 
and  unclean,  he  that  ferveth  God,  and  he  that 
ftrveth  him  not,  godly,  and  ungodly,  good  and 
bad,  believer  and  unbeliever,  friends  and  ene- 
jnaies,  penitents  and  impenitents,  children  of 
God^  and  children  of  the  devil,  juftified  and 
condemned,  bleffed  and  curfed. 
'  Now  it  is  exceedingly  evident,  that  the  firft 
clafs  of  terms  in  this  catalogue,  as  they  are  ap- 
plicable to  men  in  this  world,  cannot  be  un- 
derftood  as  defcriptive  of  a  finlefs  charadler  ; 
for  there  is  no  fuch  character  among  the  chil- 
dren of  ipen  ;  they  muft  therefore  be  ufed  to 
point  out  a  chara<5ler  that  has  fome  degree  of 
holinefs,  and  as  applicable  to  the  charadler  that 
has  the  leafl  degree  of  holinefs  in  it.  And  it  is 
likewife  as  evident,  'that  the  fecond  clafs  of 
terms,  in  the  above  catalogue,  are  ufed,  in  their 
application  to  men  here,  to  point  out  a  charac- 
ter entirely  deftitute  of  holinefs. — For  if  this 
be  not  the  cafe,  there  is  no  other  difference  be- 
tween the  holy  and  unholy,  but  what  confifts 
in  the  degrees  of  holinefs  ;  and  the  truth  is, 
that  the  unholy  man  has  fbme  holinefs  ;  and 
the  holy  man  differs  from  the  unholy  man,  on- 
ly in  this  refpecl,  that  he  has  a  little  more  holi- 
nefs 


(     14     )  ^ 

nefs,  which  is  abfurd,  for  this  makes  the  dif- 
tinflion  between  faints  and  finners,  to  be  the 
fame  as  that  which  is  between  faints  and  faints  ; 
there  are  little  faints  and  great  faints,  and  con- 
fequently  deftroys  the  bible-diftindlion  between 
faints  and  finners  altogether;  but  thegoodnefs 
of  faints  is  theeffed  of  grace,  and  the  bible-dif- 
tlndlion  between  faints  and  finners  mufl:  (land  : 
Therefore,  we  conclude,  that  mankind  are  by 
nature,  totally  depraved, 

5.  If  mankind  are  not  totally  depraved,  while 
in  a  ftate  of  nature,  finners  will  have  fome  good 
deed  for  which  they  will  be  rewarded  at  the  day 
of  judgment,  and,  in  this  refpedl,  be  juft  like 
faints  ;  but  as  there  are  only  two  charaders  of 
men  in  this  world,  fo  there  will  be  only  two 
charaders  of  men  in  the  day  of  judgment,  do- 
ers of  good  and  doers  of  evil  ;  and  thefe  fliall 
be  rewarded  according  to  their  deeds,  whether 
they  be  good  or  evil.  The  charadler  of  him 
who  fliall  be  condemned  at  the  great  day,  is 
"ivorker  of  iniquity,  and  not  worker  of  righte- 
oufnefs.  The  works  of  righteoufhefs,  for  which 
men  will  be  rewarded  at  that  day,  are  the  effects 
.of  grace  :  Therefore,  weconclude,  that  all  men 
are  by  nature  totally  depraved.     Rom.  v.  Ji. 

6,  If  mankind  are  not  totally  depraved,  they 
v.Till  all  inevitably  be  faved.  The  promiles  of 
the  gofpel  are  made  to  the  lead  degree  of  holy 
affedlion.  But. if  we  are  not  totally  depraved^ 
we  have  fome  degree  of  holinefs,  as  we  are  by 
nature,  and  the  promife  of  falvation  is  made  to 
us  as  we  are  by  nature,  and  we  muft  be  faved. 

But 


(     15     )  _         ' 

But  all  men  will  not  be  faved,  as  is  evident  from 
the  fcriptures :  Therefore,  we  conclude,  that 
mankind  are  totally  depraved. 

7.  Another  argument  to  prove  the  docflrine 
under  confideration  is,  that  mankind,  in  their 
natural  ftate,  have  no  goodnefs  whereof  they 
may  boaft. 

If  men  were  not  totally  depraved,  they  would 
be  in  pofleflion  of  fome  degree  of  holinefs, 
which  they  had  not  received  as  an  adl  of  grace, 
and  confequently  might  fay,  that  they  had  not 
received  all  their  goodnefs  as  an  ad  of  free  fo- 
vereign  grace  through  the  Redeemer  :  But  the 
Apoftle  has  proved,  that  boafting  is  excluded, 
not  by  the  law  of  works,  but  by  the  law  of 
faith  or  grace  :  Therefore,  we  conclude,  that  all 
men  are  by  nature  totally  depraved. 

8.  If  men  are  not  totally  depraved,  thofe  who 
die  in  a  ftate  of  nature,  cannot  be  compleatly 
miferable.  For  the  Judge  of  all  the  earth  will 
do  right,  and  therefore  it  is  impoflible,  in  the 
nature  of  things,  but  that  the  perfon  who  has 
fome  holinefs,  iliould  be  the  fubjed  of  fome  de- 
gree of  happinefs.  God  will  render  to  every 
man  according  to  his  deeds  ;  and,  according  to- 
this  rule,  he  will  vender  glory ^  honor  and  peace^ 
to  every  man  that  vuorketh  right eoufnejs  ;  and, 
therefore,  it  will  be  impoffible,  if  men  are  not 
totally  depraved,  for  any  of  the  human  race, 
though  in  hell,  to  be  entirely  e;;xclwded  from 
happinefs,  and  made  compleatly  miferable,  if 
happinefs  implies  glory^  honor  and  peace.™ 
But  hell,   the  proper  home  of  every  depraved 

creature, 


(     '5     ) 
creamre,  is  a  place  or  ftate  of  complete  mifery. 
Therefore  we  are  neceflitated  to  conclude  that 
mankind  by  nature  are  totally  depraved. 

9.  The  doftrine  under  confideration,  is  evi- 
dent from  feveral  fcripture-declarations. 

The  firlt  text  we  would  prelent  to  your 
minds,  for  this  purpofe,  is  recorded  in  Gen.  vi. 
chapter,  at  the  5th  verfe,  J)id  God  faiv  that 
the  *wickednefs  of  man  ivas  great  in  the  earthy 
and  that  every  hjiagination  of  the  thoughts  of  his 
heart  ivas  only  evil  continually. 

This  text  is  defcriptive  of  the  whole  human 
race,  as  they  are  by  nature.  The  word  man, 
ufed  here,  is  not  confined  in  its  fignification,  to 
a  fingle  perfon,  nor  to  any  confidei  able  number 
of  perfons  only,  but  extends  to  the  whole  hu- 
man race,  and,  fignifies  the  fame  as  the  word 
mankind.  And  God  faw  that  the  wickednefs  of 
mankind  was  great  in  the  earth  !  How  great  r 
Anfwer,  fo  great,  that  every  imagination  of  the 
thoughts  of  their  hearts,  was  only  evil  conti- 
nually. This  is  not  true  with  refpe(5l  to  man- 
kind, in  the  ftate  of  grace,  and  therefore  is  true, 
only  with  refpedt  to  men  in  the  ftate  of  nature. 
Here  let  it  be  obferved,  that  if  this  text  does 
not  prove  that  man  is  totally  depraved,  it  is  im- 
poflible  to  prove  any  thing  by  the  fcriptures. 

If  human  depravity  confifts  in  thofe  moral 
exercifes  which  are  a  violation  of  God's  law — 
And  if  every  imagination  of  the  thoughts  of  the 
heart  of  man,  in  the  ftate  of  nature,  be  only  e- 
vil  continually,  then  this  text  proves,  beyond  all 
contradiction,  that  man  is  totally  depraved. 

We 


(  I-  )' 

We  beg  leave  to  prefent  you  with  another 
text,  which  we  think  proves  the  doctrine  under 
confideration.  It  is  in  Eph.  ii.  l.  And  you  Joath 
he  quickened^  uoho  nvtre  dead  in  trefpajfes  and  fins. 
The  Ephefians  here  fpoken  of  were,  previoufly 
to  the  quickening  influences  of  the  fpirit  of 
God,  dead  in  rrefpaiFes  and  fins.— This  death 
confided  in  trefpaffes  and  fins  ;  and  plainly  im- 
ports, that  they  who  are  dead  in  this  fenfe,  are 
the  fubjefls  of  no  moral  exercifes,  but  fuch  as 
are  a  violation  of  God's  law.  Natural  death 
fignifies  an  abfence  of  life,  and  fpiritual  death 
muft  mean  an  abfence  of  holinefs  \  and  this 
fpiritual  death,  confifts  in  trefpaflTes  and  fins — 
in  voluntary  exercifes.  If  a  perfon  is  the  f ub- 
jecfl  of  one  holy  exercife,  he  is  then  alive—  if 
alive,  not  dead  ;  but  if  all  his  exercifes  are  fin- 
ful,  then  dead,  totally  dead  or  depraved.  This 
was  the  cafe  not  with  the  Ephefians  only,  but 
all  others,  by  nature  :  Therefore  the  Apoftle 
faid,  And  you  hath  he  quickened,  who  were  dead 
in  trefpaflTes  and  fins  ;  wherein,  in  time  paft,  ye 
walked  according  to  the  courfe  of  this  world, 
according  to  the  prince  of  the  power  of  the  air, 
the  fpirit  that  now  worketh  in  the  children  of 
difobedience.  Among  whom  alfo  we  all  had 
our  converfation  in  times  paft,  in  the  lufts  of 
our  flefh,  fulfilling  the  defires  of  the  flefli  and 
the  mind  ;  and  were,  by  nature^  the  children  of 
wrath,  even  as  others.     Again,    • 

The  heart  of  the  fons  of  men ^  is  fully  fet  in  them 
to  do  evil,     Ecclef.  viii.  i  r. 

G  This 


(      18     ) 

This  text  affords  us  an  ample  proof  of  the 
total  depravity  of  human  nature. 

The  heart,  which  is  the  feat  of  all  moral ex- 
ercifes. — The  heart  of  the  fons  of  men,  that  is, 
of  all  the  children  of  men,  by  nature,  is  fully 
fet  in  them  to  do  evil  j  fully  inclined  or  difpo- 
fed  to  do  evil. 

God's  teftimony  concerning  his  ancient  peo- 
ple, while  in  a  ftate  of  nature,  is  full  to  our 
purpofe.  See  Jer.  iv.  22.  My  people  is  foolifli, 
they  have  not  known  me;  they  arc  fottifh  chil- 
dren, and  they  have  none  undertlanding  ;  they 
are  wife  to  do  evil,  but  to  do  good^  they  have 
no  knowledge  :  Confequently  they  do  no  good, 
and  fo  are  entirely  depraved. 

Behold^  I  ivasJJjapen  in  iniquity^  faid  David  ; 
fo  then^  they  that  are  in  the  fiejh  cannot  pleafi 
God,  faid  Paul.  Now  to  be  in  the  flelh,  is  to  be 
in  that  moral  fituation,in  which  David  was,  in 
his  firft  exiftence  ;  and  it  is  affirmed,  that,  while 
we  are  in  this  fituation,  we  cannot  pleafe  God  ; 
the  natural  confequerice  is,  that  every  moral  ex- 
ercile,  of  which  we  are  the  fubjeds  in  this  ftate, 
is  a  violation  of  the  law  of  God  \  and  confe-* 
quently,  that  we  are  entirely  depraved. 

Ok  mankind,  in  the  ftate  of  nature,  there  is 
no  difference '"For  all  have  finned ^  and  come  Jl:)ort 
of  the  glory  of  Gcd,  All  are  fuch  finners,  as  to 
do  nothing  to  the  glory  of  God  ;  confequently 
totally  depraved. 

In  the  third  chapter  of  Rom.  the  Apoftle  re^r 
prefents,  Jews  and  Gentiles,  by  nature,  altoge-^ 
ther  corrupt. 

There 


(     19    ) 

There  is  none  righteous^  no^  not  one ;  there  is 
none  that  underjlandeth  ;  there  is  none  that  feek* 
€th  after  God,  They  are  all  gone  out  of  the  ivay  ; 
they  are  together  become  unprofitable ;  there  is  none 
that  doeth  goody  no^  not  one  ;  there  is  no  fear  of 
God  before  their  eyes. 

This  cjefcription  Is  applicable  to  none,  but 
tliofe  who  are  in  the  ftate  of  nature ;  for  thofe 
who  are  in  the  (late  of  grace, do  fear  God — do     • 
leek  after  God — do  underftand  the  love  and  fa.- 
vor  of  God.     Again, 

If  ye  knozo  that  he  is  righteous ^  ye  knoiv  that 
^very  one  that  doth  righteoufnefs  is  born  of  God, 
I.  Epiftle  of  John,  ii.  29. 

Now  to  be  born  of  God,  is  a  change  from  a 
ftate  of  nature  to  a  ftate  of  grace.  And  if  eve- 
ry one  that  doth  righteoufnefs  is  born  of  God, 
then  every  one  that  is  not  born  of  God,  doth 
not  righteoufnefs,  and  confequently  is  totally 
depraved  :  All  he  doth,  is  a  violation  of  God's  » 
holy  law;  thefe  texts,  and  many  others,  plainly 
prove  the  dodlrine  of  total  depravity. 

But  it  is  time  we  (hould  make  fome  improve- 
ment of  this  fubjeft. 

I.  If  mankind  are  totally  depraved,  we  may 
learn  what  full  and  genuine  convidion  means  : 
It  is  nothing  fhort  of  being  convinced  of  our 
true  characters  as  we  are  by  nature.  Men,  un- 
der conviction,  who  are  pained  under  the  fenfe 
of  fome  great  crimes  only,  and  view  not  all 
their  moral  exercifes  as  a  violation  of  the  law  of 
God,  are  under  a  delufion  with  refpeifl  to  them- 
felves,  and  have  not  thorough  con  virion. 

It 


(     ?o     ) 

It  is  no  uncommon  thing,  for  finners>  to 
confefs  that  they  are  finners,  that  is,  that  they 
have  done  lome  things  which  are  wrong  ;  but 
to  fee  and  feel  that  all  our  moral  exercifes,  while 
in  a  (late  of  nature,  are  a  violation  of  the  divine 
law,  is  what  never  takes  place  without  the  com- 
mandments cqming,  fin  reviving,  and  the  crea- 
ture dying. 

II.  If  mankind  are  totally  depraved,  we  may 
learn  the  reafon  why  finners  behave  as  they  do, 
under  conviflion.  While  their  imaginary  goodr 
iiefs  takes  her  flight,  and  their  hopes  of  juftifi- 
cation,  by  the  deeds  of  the  law  die,  their  hearts 
rife  in  dreadful  oppofition,  againfl  the  method 
of  falvation  through  the  Redeemer  ;  they  refufe 
to  repent  of  their  known  iniquities— they  rcr 
fufe  to  believe  on  the  Lord  Jefus  Chrift,  under 
the  cleared  convidion,  that  unbelief  is  a  foul- 
damning  fin  5  and,  with  all  their  heart,  under 
the  full  blaze  of  genuine  conviflion,  they  re- 
fufe to  do  any  things  as  God  hath  required  in 
the  law  and  in  the  gofpel — which  conduct  of 
the  finner,  under  thefe  circumftances,  can  be  ac- 
counted for,  only  by  the  entire  depravity  of  his 
nature.  He  fights  againft  his  realon— his  con- 
fcience — his  bible,  and  his  God. 

III.  From  what  hath  been  laid,  we  may  learn 
the  reafon  why  means,  without  the  fpirit  of 
God,  ^will  not  reform  finners. — It  is  becaufe 
they  are  entirely  depraved.  Were  finners  not 
entirely  depraved,  they  would  be,  in  fome  mea- 
fure,  difpoled  to  do  right ;  and  then  there  would 
be  noticing  in  their  w^y  of  performing  their  du- 


(     ai     ) 

ty,  but  their  want  of  knowledge,  and  the  means 
of  knowledge  would  fupply  this  want  ;  and 
they  of  confequence  would  be  reformed  ;  but 
being  totally  depraved,  all  the  means  of  know- 
ledge, without  the  influence  of  the  fpiritof  God, 
fail  of  producing  the  leaft  reformation  of  heart, 
the  leaft  degree  of  holinels.  Without  the  influ- 
ence of  the  fpirit  of  God,  bibles  may  be  worn 
Gilt  in  reading  ;  minifters  worn  out  in  preach- 
ing, and  the  lives  of  finners  con  fumed  in  attend- 
ing on  means  ;  and  after  all,  their  fouls  loft. 

IV.  In  the  light  of  this  fubjed^,  we  may  fee 
why  finners,  under  genuine  conviction,  are  fo 
exceedingly  diftrefled. 

Who  does  not  fee,  that  thefinner,  who  views 
himfelf  the  fubjed  of  no  moral  exercife,  but 
what  is  a  violation  of  God's  law  ;  who  confi- 
ders  himfelf  as  poffeffed  of  a  carnal  mind, 
which  is  enmity  againft  God,  and  not  fubjedl 
to  his  law,  nor  indeed  can  be?  Who  views  him- 
felf righteoufly  condemned  by  a  juft  God,  and 
confequently  expofed,  every  moment,  to  drop 
into  hell,  and  fuffer  the  vengeance  of  eternal 
fire  ?  Who,  I  fay,  does  not  fee  that  fuch  a  man 
muft  be  exceedingly  diftrefled  ?  What,  this  fide 
of  hell,  can  fill  the  mind  of  a  felfi(h  creature, 
with  greater  diftrefs,  than  a  full  view  of  his  own 
finfulnefs,  and  his  conrtant  expofednefs  to  en- 
dure the  juft  punifhment  thereof:  In  this  fitua- 
tion,  do  not  the  pains  of  hell  get  hold  of  the 
creature,  and  wreck  and  torture  his  mind  ? — 
Does  he  not  feel  that  he  has  kindled  a  fire  in 
the  divine  anger,  which  may  burn  to  the  low- 
eft 


(  ^^  ) 

eft  hell  I  With  horror  inexpreffible,  will  he  not 
cry  out,  Who  can  dwell  with  devouring  fire  i*-- ^ 
Who  can  dwell  with  everlafting  burnings  ?  Is 
not  tophet  ordained  of  old  i  Is  it  not  made  deep 
and  large  ?  Is  not  the  pile  thereof  fire  and  much 
wood — fuch  fuel  as  I  am  ;  and  doth  not  the 
breath  of  the  Lord,  like  a  ilream  of  brimftone, 
kindle  it :  Wo,  wo,  is  me,  for  I  hsLve  Jinned  f 
and  come  JJjort  of  the  glory  of  God.  I  have 
done  nothing  but  what  is  to  his  diihonor  ;  and 
now  it  muft  be  rendered  to  me  according  to  my 
deeds.  I  am  afraid  ;  fearfulnefs  feizes  my  foul, 
and  the  keeneft  horrors  pierce  niy  heart !  Men 
and  brethren,  what  (hall  I  do  ? 

V.  Are  mankind  totally  depraved,  then  it  is 
a  matter  of  great  importance,  that  the  minifters 
of  the  gofpel  preach  this  doctrine  to  their  hear- 
ers. If  this  be  the  true  charader  of  men  in 
the  ftate  of  nature,  it  is  neceflary  that  they 
fiiould  know  it  ;  and  it  is  the  bufinefs  of  the 
preacher,  to  furnifli  the  hearer  with  the  means 
of  knowledge.  The  priefts'  lips  fliould  preferve 
knowledge ;  they  fhould  not  daub  with  untem- 
pered  mortar  ;  they  ihould  not  flatter  the  pride 
of  their  hearers,  by  withholding  from  them 
their  true  charaflers  by  nature,  and  fo  deceive 
and  delude  them. 

It  is  impoiEble  for  a  man  to  feel  aright  to- 
wards himfelf,  while  he  is  ignorant  of  himfelf ; 
and  therefore,  if  he  be  entirely  depraved,  &  know 
it  not,  it  is  impoffible  for  him  to  feel  towards 
himfelf  as  he  ought  to  do.  But  every  man 
Ihould  feel  t<5ward  himfelf,  according  to  his  true 

charafler  ; 


(  ^J  ) 

charader ;  therefore,  it  is  a  matter  of  great  im-" 
portance,  that  this  humiliating  doctrine  be 
founded  in  the  ears  of  a  world  that  lieth  in 
wickednefs. 

How  odious  in  the  fight  of  God,  and  all 
good  men,  is  that  minifter,  who  employs  his 
learning,  talents  ami  influence,  in  preaching 
and  publifhing  againft  thedodlrine  of  total  de- 
pravity !  If  what  has  been  faid  upon  this  fub- 
jed  be  true,  they  are  oppofing  the  God  of  truth ; 
promoting  ignorance  and  delufion,  rather  than 
knowledge  and  religion  ;  the  caufe  of  the  de- 
vil, rather  than  the  caufe  of  God  in  the  world. 

VI.  From  what  we  have  heard,  we  may 
learn,  why  wicked  men  hate  to  hear  this  doc- 
trine preached,  and  why  wicked  minifters  hate 
to  preach  it.  It  is  becaufe  it  fets  their  true  cha- 
raders  in  the  mod  odious  point  of  light. — 
Wicked  men  love  darknefs  rather  than  light, 
becaufe  their  deeds  are  evil  ;  for  every  one  that 
doth  evil,  hateth  the  light,  neither  cometh  to 
the  light,  left  his  deeds  Ihould  be  reproved. — 
And  the  light  of  God's  word,  refpeding  the 
true  charaders  of  men  in  the  ftate  of  nature, 
IS  as  really  an  objed  of  their  hatred,  as  the  light 
of  the  word  of  God,  refpeding  any  other  thing, 
is  an  object  of  their  hatred  :  And,  therefore, 
the  wicked  murmur  and  complain,  when  their 
true  charaders  are  painted  before  their  eyes. 

VII.  In  the  light  of  this  fubjed,  we  may  fee 
the  necejfity  of  the  gracious  influences  of  the 
fpirit  of  God,  to  prepare  men  for  the  enjoyment 
of  him  in  heaven*     If  men  be  fp  difpofed  as  to 

do 


(  H  ) 

do  nothing  but  what  is  a  violation  of  Gorfs  law^ 
that  all  the  motives  that  infinite  wifdom  can  fee 
berore  them  will  fail  of  perfuading  them  to  do 
the  leaft  thing  as  God  has  commanded,  we  ma^ 
cafily  fee  the  neceffity  at  that  influence,  ^hich 
will  take  away  the  heart  of  ftone,  and'giv^  nn 
heart  of  flefh.  Except  a  man  be  born  hj^  the 
fpirit  and  by  water,  he  cannot  fee  the  kingdom 
of  God  ;  he  cannot  have  fellowlhip  with  Qod 
here,  nor  hereafter. 

VIII.  To   conclude  this  difcourfe. From 

what  we  have  heard,  we  may  learn,  that  man- 
kind fmners  deferve  that  dreadful  damnation 
with  which  they  are  threatened  by  a  ju(l  and 
holy  God.  If  there  be  any  fuch  thing  as  defer- 
ved  punifhment,  thofe  mull:  deferve  it,  all  of 
whofe  moral  exercifes  are  a  violation  of  the  law 
of  God.  If  fallen  angels  deferve  to  be  punifh- 
ed  becaufe  all  their  moral  exercifes  are  wrong, 
are  fm,  fallen  men  muft  deferve  to  be  banifhed 
into  everlafting  fire,  prepared  for  the  devil  and 
his  angels  ;  becaufe  all  their  moral  exercifes  are 
wrong,  are  fin. 

O  MY  dear  hearers,  in  the  view  oi  this  dread- 
ful, this  eternal  punifhment,  let  the  wicked  for- 
fake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  let  him  return  i77wieil lately  unto 
the  Lord,  and  he  will  have  mercy  upon  him, 
and  to  our  God,  for  he  will  abundantly  pardon. 

AMEN. 


FAMILY  RELIGION 


RECOMMENDED. 


SERMON 


PREACHED      FROM 


JOSHUA     XXiv,    15. 


By  WILLIAM   ARTHUR. 


PHILADELPHIA: 

Printed  by  Stewart  ir  Cochran,  No.  34,  South  Second-ftrcet. 

M,DCC,XCIV. 


1  HE  following   Sermon  was  delivered^  a 
few  weeks  ago^  in  the  Rev,  Mr,  Robert  An- 
nafis  churchy  Philadelphia^  and^fince^  in  the 
Rev.  Mr.  John  M.  Mafons,  New-York.    The 
Author  does  not  pretend  to  be  able  to  fay  any 
thing  new  on  thefuhjeEl ;  or  to  clothe  his  ideas 
with  fuperior  elegance  of  diction.  His  aim^  in 
all  his  pulpit-performances ^  is  to  exprefs  him- 
fclf  with  perfpecuity  and  eafe.     He  has  con- 
templated^ with  gri^f  the  total  neglcEl  of  the 
wor/Jjip  of  God  in  fome  families^  and  the  care- 
leffnefsy    the  formality  attending  it   in   other. 
If  the  following  plain  difcoiirfe  be  the  mea?is 
of  doing  good  to  any^  his  end  is  gamed. 

Philadelphia,  March  13th,   1794. 


FAMILY     RELIGION 
RECOMMENDED,    &c. 

Joshua  xxiv.  15. 

• — As  for  me^  and  my  houfe^    we  will  ferve 
the  Lord. 

My  Brethren, 

\_  HE  mournful  neglcd  of  Family  Re- 
ligion is,   I  believe,  one  of  the  principal 
grounds  of  Jehovah's  controverfy  v^ith  us 
in  this  day  of  trouble^  of  blafphemy^   and  of 
rebuke.     To  recommend  it  to  your  atten- 
tion is  the  defign  of  this  difcourfe.    1  wifh 
to  remind  you  of  a  few  obvious  conlider- 
ations,  which  could  not  fail  to  recur  to 
yourfelves,  were  you  to  think  ferioufly  up- 
on the  fubjed.     Religion  has  every  thing 
to  recommend  it  to  us.     It  is  its  own  re- 
ward.    Them^  that  honour  me^  fays  the  gra- 
cious  Redeemer,    I  zvill  honour)  and  they 
that  defpfe  mcfhall  be  lightly  eftecmed. 

The 


[     4     3 

The  words  of  a  dear  friend,  efpecially 
his  lajl  words,  make  a  deep,  a  permanent 
impreffion  upon  our  minds.  We  remem- 
ber tiiem  wich  care.  We  meditate  often 
upon  them.  The  words  of  my  text  appear 
to  have  been  part  of  Jolhua's  farewell  ad- 
drefs  to  Ifrael.  He  faw  the  day  of  his  dif- 
folution  drawing  nigh  ;  when  he  was  to 
receive  the  celeftial  reward  of  his  fervices. 
We  are  told  in  the  twenty-ninth  yerfe  of 
this  chapter,  that  he  died^  being  an  hundred 
and  ten  years  old.  How  impartial  is  death  ! 
The  grim  meffenger  knows  no  diflindlions* 
The  braved  champions  of  war  fall  pro- 
mifcuoufly  with  the  fons  of  cowardice. 
Like  many,  very  many  parents  and  governr 
ors,  the  Hebrew  General  was  not  uncon- 
cerned what  courfe  his  family  and  follow- 
ers purfued,  after  death  removed  him  from 
them.  No,  Prompted  by  the  duties  of  a 
wife  commander,  and  impelled  by  the 
feelings  of  a  pious  father,  he  gathered  the 
chofen  tribes  toShechem  j  reminded  them 
of  the  memorable  appearances,  which  the 
God  of  Abram  had  made  for  them ;  and 
folemnly  charged  them  to  walk  in  his 
ways.  How  exemplary  is  his  refolution 
in  my  text!  As  if  he  had  faid,  *^  Children! 
Hearken  unto  Jofliua  your  father.  Ere 
long  you  fhall  fee  me   no   more  in    this 

world. 


[    5    ] 

world.  With  all  the  tendernefs,  which  the 
immediate  profped  of  our  feparatioa  in- 
fpires,  I  wiili  to  put  you  in  mind  of  your 
duty.     Remember,   I  befeech  you,  the  one 
thing  needful.     There  is  a  neceffity  for  you 
to  make,  if  you  have  not  already  made,  a 
choice  ia  religion.    How  detellable  is  the 
idolatry    of  your   fathers,     who    ferved 
ftrange  Gods!     Renouncing  this,  fearxhc 
God  of  Ifraei,  and  ferve  him  in  ftncerity  and 
in  truth, — As  for  me  and  fny  houfe^  if  I  be  a- 
ble  to  influence  their  choice,  w^  will  ferve 
the  Lord,     I  am  a  veteran  in  his  fervice. 
But,  inftead  of  vsrlilivng  to  recant,  inftead 
of  repenting  my  choice,  I  v?ould  make  it 
a  thoufand  times,  were  it  pradlicable ;  and 
may  my  authority  and  example  continue 
to  fpeak  to  you,  when  I  am  fleeping  in  the 
duftl" 

To  excite  you,  my  friends,  to  ftudy  a 
humble  imitation,  if  not  a  holy  emula- 
tion, of  Jofhua's  pious  example,  I  will  call 
your  attention  to  the  following  confider- 
ations.    And 

First,  It  belongs  to  God  himfelf  to 
unite  and  to  diffolve  families. 

Says  the  Pfalmitt,  \\Qmaketh  him  families 
like  a  flock.     How  confpicuous  is  divine 

wifdom 


[  6  ] 

wifdom  In  the  arrangement  of  human  af- 
fairs! Jehovah,  fitting  in  his  holy  habita- 
tion, at  the  hehn  of  the  imiverfe,  does  all 
things  wifely  and  well.  No  change,  which 
takes  place  in  either  the  v/orld  or  the 
church,  is  to  be  attributed  to  the  caprice 
of  contingency;  for,  ftridly  fpeaking, 
there  is  no  chance.  Is  not  fociety,  whatever 
form  ic  affumes,  under  the  fuperintend- 
ence  of  heaven  ?  Is  the  conjundlion  of  fuch 
and  fuch  perfons  In  a  domeftic  relation 
accidental  ?  No.  The  fovereign  Ruler  a-^ 
mong  the  nations  determined  that  they 
fhould  be  born  at  a  particular  period;  in  a 
particular  part  of  the  world,  and  be  con- 
neded  as  members  of  onehoufehold.  Is  it 
by  chance  that  a  mafter  has  fuch  a  fervant, 
or  a  fervant  fuch  a  mafter?  No.  However 
Inconfiderable  and  frivolous  thefe  things 
may  appear  to  us,  as  if  we  prcfumed  to 
think  them  unworthy  Jehovah's  atten- 
tion, they  were  minutely  marked  out  by 
his  exprcfs  fore-ordination.  A  hair  cannot 
fall  to  the  ground;  or  any  creature  from 
the  ferpent,  that  licks  the  dud,  up  to  the 
exalted  feraph  before  the  celeftial  throne, 
move  his  body  unobferved  by  him,  whofe 
eyes  are  like  a  flame  of  fire.  Hence,  if  you 
are  comfortably  connedcd  with  pious  re- 
lations, or,   if  otherwife,  the  dif})enfation 

is 


[     7    J' 

IS  of  your  Father  in  heaven^  who  is  a  God 
of  righteous  judgment,  as  well  as  tender 
mcrcv,  and  had  the  wifefl  reafons  for  or- 
derhig  it  fo  I  How  affedling  the  confider- 
ation,  that  pcrfons,   however  nearly  and 
intirr)ately  related  in  one  family,  are  foou 
to  be  feparated  !    Such  relations  muft,   in 
the  natureof  things,  be  fhort-lived.    If  not 
fufpended  by  fome  providential  incidents, 
which  feparate  the  ions  of  a  father,  order- 
ing the  lot  of  one,  in  one  place,  of  another, 
in  another  place,  death  flial),  erelong,  dif- 
folve  them ;  and  then  is  the  fervant  eter- 
nally free  from  his  mailer.      How  ufeful 
is  it  to  read  often  and  carefully  in  the  vo- 
lume of  divine  providence  !  Whofo  is  wife^ 
and  will  obferve  thefe  things^  even  they  Jh all 
underfland  the  loving  kindnefs  of  the  Lord, 
How    tranfient  is   the     prefent    ftate    of 
things?    Where    are   many   families,    on 
whichthe  funof  profperity  once llione  with 
meridian   effulgence?    Wherefore  fl^iould 
the  profperous,  in  a  worldly  view,   be  ela- 
ed?  Wherefore  (hould  the  afHided  be  de- 
fpondent  ?  Has    not  this  confideration  a 
tendency  to  enforce  domeftic  religion  ;  for, 
as  you  are  foon  to  be  feparated,  fliould  not 
this  induce  you  to  be  cordial  and   adive 
in  the  fervice  of  God  ? 

Second, 


[  s  ] 

Second,  We  will  not,  either  as  indivi- 
duals, or  as  families,  ferve  God  aright,  till 
he,  by  his  Spirit  and  grace,  incline  and 
difpofe  us  for  our  duty. 

Where  is  the  fociety,  all  the  members 
of  which  worfliip  him  in  fpirit,  and  in 
truth  ?  In  how  many  houfes  is  the  Bible 
never  read  but  to  be  turned  into  bur- 
lefque?  Is  it  unlawful  for  a  Mahometan 
to  touch  his  alcoran  with  unwafhen 
hands  ?  Is  their  veneration  for  that  fyftem 
of  lies,  invented  by  the  eaftern  impoftor, 
fuch  ?  Bluih,  Chriflians  !  blufh  and  be  a- 
fhamed.  In  how  many  houfes  are  all  the 
fecret  and  focial  duties  of  religion  totally 
negledled  ?  Alas  !  the  natural  part  of  the 
human  heart  is  evil^  only  evi/^3.ndthsiZ  con^ 
tinually»  How  many  are  there,  who,  if 
fomeaffliftive  difpenfation  of  divine  provi- 
dence, on  account  of  which  their  animal 
fpirics  are  deprejGTed,  does  not  force  them  to 
their  duty,  lie  down,  in  the  e  vening,and  ri  fe, 
in  the  morning,  as  though  their  knees  were 
jointlefs  and  their  finews  brafs  ?  What  is 
the  reafon  that  we  can  receive  our  ftated 
meals  without  fo  much  as  acknowledging 
our  bounteous  benefacflor?  Or  what  is  the 
reafon  that  we  implore  a  heavenly  bleffing 
on  one  meal,  not  on  another?  Are  not  all 

equally 


[      9     ] 

equally  the  gift  of  God?  Why  are  many  fa- 
milies not  more  regular,  efpecially  on  the 
firft  day  of  the  week?  Is  it  lawful  to  give, 
or  to  receive  vifits  from  our  irreligious  ac- 
quaintance and  friends  on  that  day?  In  the 
i2thchap.of  Zechariah,we  read  of  every  fa- 
mily mourning  for  their  fins  apart,  the  fa- 
mily of  David,  the  family  of  Nathan,  the 
family  of  Levi,  the  family  of  Shemei,  each 
apart ;  and,  if  it  be  proper  to  faft  in  a  fali- 
tary  way,  why  not  fequeftrate   ourfelves 
on  the  iirft  day  of  the  week?   Why  is  our 
converfation  not  more  fpiritual;  not  more 
in  heaven,  whence  we  look  for  the  great  Gody 
a7id  our  Saviour  Jefus    Chr'i/i?     Whether 
have  political  news,  and  foreign  intelli- 
gence, refpedling  the  nations  of  this  world; 
or  whether  have  the  good  news,  the  glad- 
fome  tidings  of  falvation   a  greater  ten- 
dency to  fandify  the  Sabbath?  How  were 
the  difciples,  going  to  Emmaus,  employ- 
ed on  the  firft  day  of  the  week  ?  Did  they 
not  talk  together  of  all  things,  relating  to 
the  Redeemer,  which  had  taken  place  at 
Jerufalem?  And,  teftifying  his  approba- 
tion of  their  exercifes,  did  he  nor  draw 
nigh  to  them  ?   x^fcer  he   left  them,  they 
faid,  Did  not  our  heart  burn  within  us^  while: 
he  talked  with  us  by   the  way^  and  while  he 
opened  t.o  us  the  Scriptures  f 

B  Third, 


[       lO       ] 

Third,  The  duties  of  family  religion 
are  oi  xhejlated^  not  of  the  occaJionalkAnd, 

Fafting,  under  the  New  Teftament,  is 
ai)  occafional  duty  to  be  obferved  juft  as 
circumftances  require.  The  duties,  of 
which  I  am  fpeaking,  are  rather  Hated  and 
ordinary.  There  are,  no  doubt,  feafons, 
in  which  efpecially,  there  is  a  loud  call 
to  them.  Such  is  the  feafon  of  adverfity  ; 
for,  fays  God,  I  will  go  and  return  to  my 
place  till  they  acknowledge  their  offences^  and 
ftek  my  fact]  in  their  affiiEiion  they  will  feek 
me  early.  But  is  not  the  voice  of  thankfgiv- 
i?jg  heard  ftatedly  in  the  tabernacles  of  the 
righteous?  How  good  is  it  to  Jhow  forth  his 
loving  kindnefs  in  the  mornings  and  his  faith- 
fidnefs  every  night ;  prefenting  on  the  altar 
of  a  willing  heart  a  gratalatory  facrifice 
to  the  gracious  hearer  of  prayer !  When 
we  read  of  the  daily  facrifice,  which  was 
offered  by  the  pious  Jews,  why  is  the 
time,  at  wl\ich  it  was  offered,  mentioned 
in  the  New  Teftament,  if  not  to  fliow  that 
it  was  divinely  intended  to  be  a  pattern 
to  individuals,  and  to  families  in  all  fuc- 
ceeding  ages  ?  It  is  called  the  hour  of  pray- 
er. Peter  and  John^  we  are  informed 
in  the  third  of  the  Ac5ls,  went  up  together 
into  the  temple  at  the  hour  of  prayt^r^   being 

the 


[  "  J 

the  ninth  hour.  If  we  divide  the  day  into 
twelve  hours,  beginning  at  fix  in  the  morn- 
ing, the  ninth  hour  anfwers  to  three  in 
the  afternoon ;  the  time  when  the  even- 
ing facrifice  was  offered,  and  the  pious 
Jews  went  to  the  temple  to  be  engaged 
in  devotional  exercifes.  Should  not  the 
Chriftian's  habitation  be  a  Bethel^  a  houfe 
of  God,  a  little  church,  in  which  the  head 
of  the  family  prefides  as  the  prieft  ?  Before 
the  commencement  of  the  Levitical  prieft- 
hood  in  the  perfon  of  Aaron,  fathers,  el- 
der brothers,  princes,  or  every  man  for 
himfelf  offered  facrifice;  which  is  evident 
in  the  cafe  of  Abel,  of  Noah,  of  Abram, 
Ifaac,  Job,  and  other.  In  the  New  Tefta- 
ment,  in  which  the  name,  churchy  is  to  be 
varioufly  underftood,  we  frequently  read 
of  a  church  in  a  particular  houfe.  One 
reafon  is,  the  regularity,  the  order  obferv- 
ed  in  it.  The  church  is  called,  the  houfe 
of  prayer.  In  her  the  Head  has  appointed 
a  beautiful  order,  which  is  not  to  be  chan- 
ged. It  is  our  duty  to  walk  about'Zaon^  and 
go  round  about  her ;  to  tell  the  towers  thereof; 
to  mark  her  bulwarks ;  to  cotftder  her  palaces^ 
In  a  manner  equally  exprefs,  he  has  re- 
quired the  families  of  Ifracl  to  worfliip 
him.  Coufidering  this,  I bcfeech  you^  bre- 
thren^  by  the  mercies  of  God  that  ye  prefent 

your 


[  12  ] 

your  bodies^  a  living  facrifice^  l^oly^  acceptahh 
unto  God^  which  is  your  r  e  a/on  able  fer  vice. 

Fourth,  As  families,  we  have  many 
mercies  to  acknowledge,  and  many  fins  ro 
confef§. 

Do  not  miftake  me.  I  do  not  mean  that 
domeftic  religion  fuperfedes  perfonal  de- 
votion. No.  Each  of  us  has  many  perfon- 
al mercies  to  acknowledge.  There  is  not  a 
hair  on  our  heads  that  we  can  call  our  own. 
Each  has  many  perfonal  fins  to  confefs. 
It  is  recorded  of  a  famous  minifter  of  the 
gofpel,  that  he  never  faw  a  criminal  going 
to  the  place  of  execution,  but  he  fmote 
upon  his  breall,  and  exclaimed,  the  fame 
evil  is  here  !  Why  fliould  v/e  not,  in  a  focial 
manner,  acknowledge  our  divine  benefac- 
tor as  the  giver  of  all  good  ?  Commenda- 
ble was  the  conduct  of  Jacob.  Teftifying 
his  gratitude  to  his  divine  deliverer,  he 
made  an  altar,  in  Bethel,  unto  God,  who 
anfweredhxm.  in  the  day  of  his  d'l/irefsy  and 
was  with  him  in  the  way^  which  he  went. 
He  commanded  his  houfehold  to  put  away 
flrange  Gods  that  were  among  them  ;  to 
change  their  garments ;  to  be  clean;  and  to 
concur  with  him  in  expreflions  of  grati- 
tude. Howreadily  did  they  comply  !  They 

gave 


[     13     ] 

gave  unto  yacob  all  the  Jlrange  gods  that  were 
in  their  hand^  and  all  their  ear -rings  ^  "which 
were  in  their  ears^  and  Jacob  hid  them  under 
the  oak  which  was  by  Shechem,  What,  my 
brethren,yZ?.^//  we  render  unto  the  Lo^d  for 
all  his  bencjtts  towards  usf  Man  is  a  focial 
creature.  He  was  originally  intended  for 
fociety,  and  fitted  for  it.  Various  are  the 
views,  in  which  reciprocal  advantages  re^ 
fult  from  focial  conneclions.  Society  is  a 
chain  of  many  links.  With  tender  care, 
the  parents  rear  up  the  children  ;  and  the 
children,  when  pious  example  and  educa- 
tion are  bleffed,  as  the  means  of  fofrening, 
and  forming  their  hearts,  are  a  comfort 
Xo  the  parents.  The  fervant  cannot  be 
without  the  mafter,  more  than  the  mafter 
can  be  without  the  fervant.  Ah!  how 
many  family  fins  have  we  to  confefs! 
How  often  have  the  members  of  thofe  lit- 
tle focieties  offended  againft  each  other? 
Are  net  hufbands  and  v/ives,  parents  and 
children,  mafters  and  fervants  culpable, 
very  culpable  for  negledling  the  duties  of 
their  refpecflive  ftations?  In  very  exprefllve 
terms,  did  holy  David  lament  both  the  ir- 
religion  and  the  adverfity  of  his  family. 
Although  my  houfe  he  ftot  fo  with  God;  yet  he 
hath  made  with  me  an  everla/iing  covenant^ 
ordered  in  all  things  and  Jure ;  for  this  is  all 

my 


[     H    ] 

my  falvation^  and  all  my  defire^  although  he 
make  it  not  to  grow. 

Fifth,  Family  religion  comes  recom- 
mended to  us  by  the  example  of  the  mod 
eminent  believers,  who  lived  in  both  ear- 
lier and  later  times. 

Are  we  not  commanded  to  be  followers 
of  them,  who  have  gone  before  us,  and 
now  inherit  the  promifes ;  to  walk  in  the 
good  old  path,  in  which  our  pioUs  fathers 
walked  ?  Says  the  Redeemer  to  the  church. 
If  thou  knowejl  n&t^  0  thou  faireji  among  wo 
men^  go  thy  way  forth  by  the  footjleps  of  the 
flock^  and  feed  thy  kids  befide  the  fhepherds 
tents.  When  Jofhua  faid,  as  for  me  and 
mj  houfe^  we  will  ferve  the  Lord^  was  he  the 
only  perfbn  who  ever  formed  this  re- 
folution  ?  By  no  means.  A  luminous 
cloud  of  witnefles  prefents  itfelf  to  our 
view.  Let  me  remind  you  of  Abram,  the 
father  of  the  faithful,  and  the  friend  of 
God,  whofe  faith  and  obedience  are  fa- 
mous in  every  age ;  for  he  has  exhibited  to 
mankind  a  noble  pattern  of  heavenly  gra- 
ces, and  virtues.  Said  the  Searcher  of 
hearts  concerning  him,  I  know  him^  that 
be  will  command  his  children^  and  his  houfe 
hold  after  him ;  and  they  Jloall  keep  the  way 
of  the  Lordy  to  do  juflice  and  judgment  ]  that 

the 


I  ^J  J 

the  Lord  may  bring  upon  Abraham  that  which 
he  hath  fpohn  of  him.  This  honorable  tes- 
timony was  given  by  One,  who  cannot  be 
deceived  by  any  fpecious  appearance,  or 
crafty  afFedlatioH  of  zeal.  I  call  it  an  homr- 
able  tellimony.  "  I  kno^  Abram,  that  his 
refped  for  my  authority;  and  his  love  to 
my  laws,  will  induce  him  to  command  his 
boufehold  to  ferve  me;  not  only  the  ftated 
members  of  his  family,  but  alfo  every  fo- 
journer  under  his  roof."  How  praife- 
worthy  is  David's  refolution ;  who  faid, 
/  will  walk  within  my  houfi  with  a  perfeEi 
heart!  A  holy  life  is  emphatically  expref^ 
,  fed  by  walking  with  God.  Enoch,  who 
was  tranflated  that  he  fhould  not  fee 
death,  walked  with  him.  The  phrafe  be- 
fpeaks  a  holy  familiary  betwixt  God  and 
his  people,  which  words  are  inadequate  to 
exprefs.  As  if  the  man  according  to  God's 
own  heart  had  faid,  "  In  the  ftrength  of 
grace,  which  is  madeperfedl  in  our  weak- 
nefs,  I  refolve  to  fet  a  proper  example  be^ 
fore  my  family  by  my  pious  condud, 
confcientioufly  performing  the  duties, 
which  are  incumbent  upon  me  as  the  head 
of  it."  But,  fay  you,  "  Thefe  are  Old  Tef- 
tament  examples.  What  examples  are 
there  in  the  New  ?"  The  moft  illuftrious 
inftance  that  could  be  mentioned  is  Jefus 

him- 


[     i6     ] 

himfelf,  who  has  left  us  an  example  that 
we  iliould  follow  his  fleps.  He  was  a  fa- 
ther 10  his  difciples,  praying  with  them 
like  a  pious  father  with  his  children. 
We  read  of  a  Cornelius,  who  feared 
God  with  all  his  houfe ;  that  is,  I  fup- 
pofe,  his  family  joined  cordially  in  Jeho- 
vah's worfhip,  with  the  devout  centurion 
at  their  head.  Says  the  Apoftle,  in  the 
laft  chapter  of  his  firit  epiftle  to  the  Co- 
rinthians, Aqulla  and  Prifcilla  falute  you 
much  in  the  Lord^  WITH  the  CHURCH 
THAT  IS  IN  THEIR  HOUSE;  in  the  laft 
chapter  of  his  epiftle  to  the  Coloffians, 
Salute  the  brethren^  which  are  in  Laodicea^ 
and  Nymphas^  and  the  church,  which 
IS  IN  his  house  ;  and,  in  the  fecond 
verfe  of  his  epiftle  to  Philemon,  to  our  be^ 
loved  Apphia^  and  Archippus^  our  fellow-fol- 
dicr,  AND  TO  THE  CHURCH  IN  THY 
HOUSE.  It  has,  indeed,  been  queried 
v/hat  is  to  be  underftood  by  a  church  in  a 
particular  houfe  ;  whether  the  alTembling 
of  the  church,  which,  in  thofe  troublous 
times,  might  meet  for  public  worfliip 
in  it ;  or  a  private  foclety  of  Chriftians, 
joining  together  in  the  duties  of  focial 
prayer,  and  fpiritual  converfation  ;  or  the 
members  of  the  family  uniting  in  the  ex- 
ercifes  of  domeftic   devotion.     This  laft 

inter- 


L     '7    J 

interpretation  is  adopted  by  not  a  few  ju- 
dicious expofitors,  and  feeins  the  mod  pro- 
bable. To  the  honour  of  the  jailor,  who 
was  made  to  exclaim,  Whatjhall  I  do  to  be 
favedf  it  is  recorded,  that  he  rejoicedy  he-^ 
lieving  in  God  with  all  his  boufe. 

Sixth,  Family  worfliip  is  one  of  the 
means,  by  which  our  Father  in  heaven  is 
pleafed  to  manifeft  himfelf  to  his  people. 

This  confideration  endears  it  to  the 
faints,  who,  with  joy  unfpeakable,  draw 
water  out  of  the  wells  ofjalvation.  What  are 
the  ordinances  in  general,  but  meeting- 
places,  as  it  were,  betwixt  God  and  his 
people?  If  we  wifh  to  find  him,  we  mufh 
go  into  the  Galilees^  where  he  has  ap- 
j>ointed  to  meet  with  us.  Why  fhould  we 
not  embrace  every  opportunity  of  hold- 
ing communion  with  our  God  ?  The 
church  tells  us,  flie  fought  her  beloved^  but 
found  hhn  not.  Did  ilie,  after  the  firfl: 
difappoincment,  relinqulih  the  purfuit? 
No.  Perfeverance  was  necciFary.  Not 
having  found  her  beloved  in  the  ftreets, 
and  in  the  broad  ways  of  the  city,  ihe  ap- 
plied to  the  watchmen,  faying,  yOte;^'^  him 
whom  my  foul  loveth  ?  They,  it  appears, 
gave  her  no  facisfadlion.  But,  adds  flie, 
It  was  but  a  llttk  that  I  pa  fed  from  thcm^  but 
C      "  Jfhmd 


[     i8     ] 

I  found  him  whom  my  foul  loveth :  Iheldhim^ 
and  would  not  let  htm  go  ^  until  I  had  brought 
him  into  my  mother  s  houfe^  and  into  the  cham- 
bers of  her  that  conceived  me.  This  plainly 
teaches  that  God's  people,  loinetimes,  find 
him  in  fecret  and  private,  after  their  ex- 
pedlations  of  meeting  with  him,  in  public, 
have  been  difappointed.  We  read  of  an 
impotent  man,  lying  at  the  pool,  called 
Bethefday  who  had  an  infr?nity  thirty  and 
eight  years;  and,  after  all,  was  made 
whole.  Prefamption  and  defpondencyare 
dangerous  extremes. 

Seventh,  Families  are  encouraged  to 
worfhlp  God  from  the  confideration  that 
many  promifes  are  fuited  to  their  cafe. 

Has  he  not  promifed  his  gracious  pre- 
fence  in  the  dwellings  of  "Jacobs  as  well  as 
in  the  gates  ofZion;  though  he  loves  the 
one  more  than  the  other?  Our  bleiTed 
Lord's  words  have  been  juftly  accommo- 
dated to  the  lituatioia  of  a  family  begin- 
ning to  perform  focial  worfliip,  when  he 
fays,  If  two  of  you  fd  all  agree  ^  as  touching  a- 
ny  thing  that  they  /hall  afk^  it  fall  be  done 
fr  them  of  my  Father^  ivho  is  in  heaven. 
For  where  two  or  three  arc  gathered  together 
in  my  luimc^  there  am  I  in  the  midjl  of  them. 
How  animating  is  the  following  promife; 

which 


[     19     ] 

which  has,  I  fuppole,  a  primary  view  to 
the  return  of  the  Jews  from  their  Baby- 
Ionian  captivity  ;  but  has  a  running  ap- 
pHcabiUty,  and  a  continued  accomplifli- 
ment,  efpecially  in  the  New  Teftament 
times !  ylt  the  fame  time  faith  the  Lord^  will 
I  be  the  God  of  all  the  families  of  Ifrael^  and 
they  fh all  be  my  people.  Says  he,  in  another 
part  of  fcripture,  ///  all  places^  where  I  tx- 
cord  my  name^  1  will  come  unto  thee^  and  1 
will  He fs  thee;  and  is  not  his  name  record- 
ed in  our  habitations? 

Finally,  The  negleft  of  family  reli- 
gion is  awfully  threatened  in  the  word  of 
God. 

What  an  alarming  imprecation  is  the 
prophet's  !  Pour  out  thy  fury  upon  the  He  a- 
then  that  know  thee  not,  AND  UPON  THE 
FAMILIES  THAT  CALL  NOT  UPON 
THY  NAME,  In  fcripture  the  namc,/j- 
wily^  is,  I  know,  ambiguous,  and  different- 
ly underllood.  But,  admitting  this,  the 
prohet's  words  apply,  in  their  full  force, 
to  the  fubjedl  under  review.  Families, 
which  ncgleci  the  worfliip  of  Jehovah, 
and  Heathens  are  properly  joined  toge- 
ther, for,  though  the  former  ht  prcfeffea- 
ly  Chriftian,  they  2iXt praBically  Fleathen 
families.     Hence  they  are  objeds  of  the 

divine 


[     *o      ] 

divine  difplcafure.  The  word,  jury^  bcr 
{peaks  an  awful  degree  of  difpleafure,  c- 
vea  indignation ;  the  phrafe,  pour  out^  the 
tremendous  manner  in  which  it  is  execut- 
ed. What  aggravates  their  fin,  and  height- 
ens their  mifery  is  their  knowledge  of 
their  duty,  while  they  do  not  perform  it ; 
for,  when  it  is  faid,  tbe  Heathen  that  know 
thee  noty  it  evidently  implies  that  thofe  fa- 
milies knew  their  duty,  yet  did  not  wor- 
fhip  the  God  of  their  fathers.  Sinners  i 
ftand  aghaft !  Does  any  hear  of  the  wrath 
of  Almighty  God, and  his  ears  not  tingle? 
What !  does  a  family  profefs  to  be  Chrif- 
tijin,  in  which  there  is  not  a  veftige  of  th^ 
Chriftian  religion  ?  Tell  it  not  in  Gath, 
Publifh  it  not  in  Afkelon;  left  the  uncir- 
cumcifed  Philiftines  triumph. 

To    CONCLUDE, 

First,  Does  not  reafon,  not  to  mention 
revalation,  teach  the  obligation,  the  im- 
portance, and  the  utility  of  family  religion. 
Does  not  reafon  teach  us  to  repay  a  gener- 
ous benefa(5lor  with  gratitude?  Is  not  a, 
grateful  return  of  Jehovah's  mercies  all 
the  return  we  can  make  for  them  ;  all  the 
return  he  requires  ?  and  why  not  render 
him  the  calves  of  our  lips  ? 

Sr.coNUi, 


[  21  ] 

Second,  The  non-performance  of  the 
duties  oPreliglon  is  inconfiftent  with  a  gra-f 
cious  Rate  ;  and  they,  who  negledl  them, 
mud  unqueflionably  be  in  the  gall  of  bit* 
ternefs,  and  bond  of  iniquity.  A  grace* 
Jefs  man  may^  but  a  gracious  perfon  muji 
perform  thefe  duties ;  for  is  not  prayer 
the  breath  of  the  new  creature?  and  can 
we  live  without  breathing?  Behold  hcy 
that  is,  the  new  creature,  as  foon  as  he  be- 
gins to  live,  prayeth !  Confider  alfo  that 
one  of  the  views,  by  which  our  fandlifica- 
tion  is  defcribed,  is  by  writing  the  law  on 
the  heart.  This  is  the  cov-'naiit  that  I  will 
make  with  the  houfe  of  Ifrael  after  thofe  daySy 
faith  the  Lord:  I  will  put  my  laws  into  their 
mind^  and  write  them  in  their  hearts ;  and 
I  will  be  to  them  a  God^  and  they  fh all  be  to 
me.  a  people.  Hence,  if  the  divine  law  be 
engraved  on  a  man's  heart,  will  he  not 
ftudy  to  tranfcribe  it  in  his  life,  and  con- 
verfation?  If  perfons  be  in  a  graci- 
ous ftate,  are  not  faith  in  the  Redeemer 
for  affiftance,  and  for  the  acceptance  of 
both  their  perfons,  and  their  fervices,  and 
love  to  him,  as  a  Sovereign,  as  well  as  :\ 
Saviour,  powerful  principles  impelling 
them  to  perform  thefe  duties,  by  which 
they  ihew  their  refpedl  for  the  divine  au- 
i-hority.  The  authority  of  Jefus  commands, 

his 


[       22       ] 

his  love  fweetly  conftrains  us  to  walk  in 
his  ways. 

Third,  Is  Jofhuas  jw/r  refolution?  Be 
not  aihamed,  brethren,  of  being  religious; 
or,  if  your  religion  is   yet    to  begin,  be 
perfuaded  now  to  leave  the  path,  in  which 
deflroyers   go.     Come  with  iis^  faid  Mo- 
fes  to  Hobab,  and  wc  will  do  thee  good ; 
for  the  Lord  hath  fpoken  good  concerning  If- 
raeL     We  are  accountabe  creatures ;  and 
the  day  of  our  death,  when  we  muft  an* 
fwer  for  all  the  deeds  done  in   the  body, 
is  approaching,  with  rapid,   though  filent 
fteps.      Masters  !    You  have  a  folemn 
charge  of  the  fouls  of  your  fervants ;  fuch 
a  charge  as   a  minifter  has  of  his  people. 
What  an  eternal  difgrace  is  it  to  the  Chri- 
flian  name  for  the  head  of  a  family  to  o- 
verlook  the  morals,  and  religious  inftruc- 
tion  of  any  under  his  roof?  What !    have 
not  perfons,  in  inferior  ftationsof  life,  fouls 
to  be  faved   or   damned,  to  he  happy  or 
miferable  for  ever  ?  It  matters  not  whether 
they  be  blacky  or  white  men ;  for,  as  men^ 
the  pofterity  of  Ham,  are  on  a  perfedl  e- 
quality  with  other  defcriptions  of  the  hu- 
man race.   It  was  Gain,  that  primeval  mo- 
nument of  fratricide!    who  faid,  Am  I  my 
brother s  keeper?  Nor  a  few,  who  now  fur- 
round 


[      23      ] 

round  the  celeilial  throne,  have  for  a 
ground  of  thankfulnefs,  and  a  note, 
in  their  ecftatical  fong,  that  the  God, 
who  faved  them,  ordered  their  lot  in  a  pi- 
ous family,  where  example,  which  is,  of- 
ten, more  powerful  than  precept,  made  a 
good,  a  permanent  impreilion  on  their 
minds.  Parents!  Bring  up  your  children 
hi  the  Jiurture^  and  admonition  of  the  Lord. 
They  are  the  hope  of  the  church;  for  fa- 
milies are  nurferies,  in  which  young  ones 
are  raifed  up,  and  prepared  for  ufefulnefs 
in  public  life.  Be  careful  that  the  ftream 
be  not  poifoned  at  the  fountain-head.  It 
is  eafieft  to  bend  the  twig  when  it  is  green, 
Impreffions  made  in  early  life  are,  with  dif- 
ficulty, if  ever  eradicated.  It  is  dangerous 
not  to  raife  up  a  fpiritual  feed  to  the  Re- 
deemer. Do  you  not  wifh  your  children 
to  ferve  him  after  you  have  gone  to  your 
fathers,  and  fleep  in  the  duft?  A  pious  e- 
ducation  is  the  bed  eftate  you  can  give 
them.  It  has  often  been  remarked  by 
pracllcal  writers,  on  this  fubje6l,that  both 
defeclion  and  reformation  in  religion  com- 
monly begin  in  families.  It  is  an  abfurdity 
to  fuppofe  that  a  parent  can  be  righly  ex- 
ercifed  about  the  interefts  of  his  own  foul, 
if  he  has  not  the  falvation  of  his  children 
at  heart.    The  Father  of  mercies  does  not 

always 


L   n   J 

always  anfwer  the  prayers  of  pious  pa- 
rents, on  behalf  of  their  children, 'it'/^^/^ 
they  are  prefented  to  him ;  fometimes 
not  before  the  parents  have  gone  to  the 
eternal  world.  Many  fuch  prayers,  we 
have  reafon  to  believe,  lodged  at  the 
throne  of  grace,  are  yet  unanfwered  ;  but 
will  be  pundlually  attended  to,  at  the  pro- 
per time. 

Upon  the  whole,  Had  I  a  thoufand 
mouths,  and  a  thoufand  tongues,  I  would 
employ  them  in  recommending  the  Re- 
deemer's fervice  to  you  all ;  old  and  young. 
Cbufe  ye^  this  day^  whom  ye  willfcrve.  Said 
Elijah  to  the  people,  when  the  competition 
was  betwixt  him  and  Baal,  if  the  Lord  be 
God^  follow  him;  buty  ifBaal^  who,  when  his 
deluded  votaries  call  upon  him,  is  either 
deaf  or  on  a  journey, /J//oie'  him.  How  ho- 
norable, how  eafy,  how  delightful  is  the 
Redeemer's  fervice!  Wifdonis  ways  arc  ways 
of  pleafantnefs y  and  all  her  paths  are  peace. 
Then  give  no  deep  to  your  eyes^  nor  f  umber  to 
your  eye-lids y  until  you  fnd  a  place  for  the 
Lotdy  an  habitation  for  the  God  of  Jacob. 

FINIS. 


Errata  to  be  correfted  -with  the  reader's  ptn. 
Fags  7,  line  23,  for  cU-  read  elit-. — Page  8,  line  16,  i'o^^-/■^  r«ai 
htft, — ^Page  9,  line  9,  for  Shnnsi^  read  Shm;«i. 


A 


p     R     A     U     G     H     T 


OF     THE 


FORM 

OF     T  H  1 

GOVERNMENT    and    DISCIPLINE 

OF      THE 

/ 

PRESBYTERIAN    CHURCH 

IN    THE 

UNITED     STATES    of     AMERICA, 


ProDofed,  by  the  Synod  of  New-York  and 
Phil^dklphia,  for  the  confidcration  of  the 
Prefbyterics  and  Churches  under  their  care. 


N   E  W  -  Y  O   R  K  : 

erintcd  by  S,  and  J.  L  O  U  D  O  N,  No,   5. 
Water-Sireef. 


M,DCC,LXXXVIT^ 


TH  E  Synod  of  New-York  and  Phlladcl- 
phia,  at  their  mect'mg^  held  in  Philadelphia^ 
May,  1787,  appointed  the  Rev,  Dr.  John  Rod-^ 
gcrs,  Dr.  Alexander  MacWhorter,  Mr.  Alex- 
ander Miller  and  Mr.  James  Wilfon,  Minijlers^ 
a  Commiilce^  to  print  One  T^houfand  Copies  of  the 
draught  of  the  Form  of  Government  and  Difciplinc^ 
as  now  amended  by  the  Synod ^  to  he  dijirihuted 
among  the  Prefhytcries  and  Churches  under  their 
care. 

The  Committee  ivas  alfo  appointed  to  print  the 
lafi  paragraph  of  the  10  ih  Chapter  of  the  Wejh 
viinfkr  Confejfion  of  Faith  ;  the  ^d  paragraph 
of  the  23^  Chapter  ;  and  the  \fl  paragraph  of 
the    3  ifi  Chapter^  as  now  propofed  to  be  altered 

by  the  Synod : Further^  the  Committee   was 

appointed^  to  revife  the  Direclory  for  th^  Pub- 
lic worfhip  of  God ^  and  to  pri?it  it,  when  revif- 
ed  and  amended  by  them,  together  with  the  draught 
of  the  form  of  Government  and  Difcipline  :  And 
the  Syficd  agreed,  that  thefe  be  called,  when  re- 
vifed  and  adopted,  the  ConfeiTion  of  Faith,  and 
Dire<ftory  for  the  Public  Worfliip  of  God,  of  the 
Prefbyterian  Church  in  the  United  States  of 
America* 


The  Committee,  conftdering  that  a  power  gf  ma- 
king verbal  alterations,  in  the  draught  of  the  Form 
of  Government  and  Difcipline,  was  cojntnittcd  to 
them  by  the  Synod,  and  being  fully  fenfible  thai 
they  are  liable  to  make  mi/iakes  in  this  particu- 
lar, have  thought  proper  to  print,  all  the  words 
which  they  have  changed,  in  Italics.  — — 


INTRODUCTION. 


Til  E  Synod  of  New-York  and  Phi- 
LADELPHiA,  judging  it  txpedient  to  a/cer- 
tain and  fix  the  fyftcm  of  union,  and  the  form  of 
the  Govern?jient  andDikiplinc  ofthePrefiyterian 
Church  inthefellnited States^  under  their  care,  have 
thought  proper  to  lay  down,  by  way  of  iniro-. 
dudion^  a  few  c/*/^^  general  principles,  by  which 
they  have  been  hitherto  governed,  and  which 
are  the  ground  work  oi  xhc  following  plan.  This, 
it  is  hoped,  will,  in  fome  meafure^  prevent  thofe 
rafli  mifconflriidlions  and  uncandid  reflexions, 
which  ufually  proceed  from  an  imperfeft  view 
of  any  fubjeA ;  as  well  as  make  the  feveral  parts 
efthe  fyftem  plain^  and  the  whole  plan  perfpi^ 
iuous^  and  fully  underflood. 

The  Synod  are  unanimoufly  of  opinion ; 

I.  That  "  God  alone  is  Lord  of  the  con- 
"  fcicnce,  and  hath  left  it  free  from  the  doc- 
**  trincs  and  commandments  of  men  ;  which  arc 
**  in  any  thing  contrary  to  his  word,  or  befidc 
*'  it  in  matters  of  faith  or  worfhip  :"  There- 
fore, they  confider  the  rights  of  private  judge- 
ment, in  all  matters  that  refped  religion,  as  uni- 
vcrfal  and  unalienable  :  They  do  not  even  wifh 
to  fee  any  rehgious  conftitution  aided  by  the 
civil  power,  further  than  may  be  uecefTary  for 
protection  and  fecurity,  and,  at  the  fame  time, 
may  be  equal   and  common  to  all  others. 

II.  That,  in  perfedl  confiflency  with  the  above 
principle    of  common  right,   every    Chriftian 

Church, 


[       IV       J 

Church,  or  union  and  afTociation  of  particukr. 
Churches,  are  entitled  to  declare  the  terms  of 
admiiTion  into  ihcir  communion^  and  the  quali- 
fications of  their  minifters  and  members,  as  well 
as  the  whole  fyllem  of  the  internal  government 
which  C'-hrid:  hath  appointed  :  That,  in  the 
cxercifc  of  this  right,  they  may,  notwithftand- 
ing,  err,  in  making  the  terms  of  c®mmunion 
either  too  lax  or  too  narrow  :  yet,  even  in  this 
cafe,  they  do  not  infringe  the  liberty,  or  en- 
croach upon  the  rights  of  others,  but  only  make 
an  improper  ufe  of  their  own. 

III.  i'hat  our  blefled  Saviour,  for  the  edi- 
fication of //?f  vifibie  Church,  which  is  his  bo- 
dy, hath  appointed  officers,  not  only  to  preach 
the  Gufpel  and  adniinijier  the  Sac>a7ncnts  ;  but 
a^fo  to  exercife  difcipline,  for  the  prefervation 
both  of  truth  and  duty :  and,  that  it  is  incum- 
bent u^-on  thefe  officers^  and  upon  the  whole 
Church,  in  whofe  name  they  a<fl,  to  cenfure,  or 
cad  out,  the  erroneous  and  fc^tndalous ;  ohferv- 
ing^  in  all  cafes,  the  rules  contained  in  the  word 
of  God. 

.  IV.  That  truth  is  in  order  to  goodnefs  ;  and 
that  no  opinion  can  be  cither  more  pernicious 
or  more  abfurd,  than  that  which  brings  truth 
and  falfehood  upon  a  level,  and  reprcfents  it 
of  no  confequencc  what  a  lUAn'sfentintents  are  : 
On  the  contrary,  They  are  of  opinion,  that 
fonndnefs  in  the  faith  lays  a  proper  founda- 
tion for  holy  praftice  ;  for,  if  it  were  other- 
V  fc,  it  would  be  of  no  importance  either  to 
diU  over  truth  or  to  embrace   it. 

V.  1  hat  while,  under  the  conviifVjon  of  the 

^  above  principle.  They  think  itnccci^ary  to  make 

cfltdtual  proviHon,  that  all,  who  are  admitted 


C       V.     J 

£3  Teachers,  be  found  in  the  faith  ;  They  alfo 
believe,  that  there  are  truths  and  forms,  with 
refpc^t  to  whicft  men  of  good  characters  and 
principles  may  differ  :  And,  in  ail  ttiCle,  They 
think  it  the  duty,  both  of  private  Chriltians  and 
Societies,  lo  cxeicife  mutual  forbearance  towards 
each    other. 

VL  'i'hat  though  the  chara«5!:er,  qualifica^ 
tions,  and  authority  of  Church-officers,  arc  laid 
down  in  the  holy  Scriptures,  as  well  as  the  pro- 
per method  o^  their  inveiliture  and  inilitution  ; 
yet  the  election  of  the  perfons,  to  the  exer- 
cifc  of  this  authority,  in  any  particular  fociety, 
is  in  that  fociety. 

VII.  That  all  Church  power,  whether  exer- 
cifed  by  the  body  in  general,  or.  in  the  way  of 
reprefentation,  by  delegated  authority,  is  only 
niiniflerial  and  declarative  :  That  is  to  fay^  that 
the  Holy  Scriptures  are  the  only  rule  of  faith  and 
manners  ;  that  no  Church  judicatory  ought  to 
pretend  to  make  laws,  to  bind  the  confcience, 
in  virtue  of  their  own  authority  ;  and  that  all 
their  decijions  jhould  be  founded  upon  the  re- 
vealed will  of  God  :  ^ow  though  it  iviil  eaf 'y  be 
admitted,  that  ail  Synods  and  Councils  may  -rr, 
through  the  frailty  infeparable  from  humiar.^iy  ; 
yet  there  is  muchgreaterdanger.from  tl^.eufi.  .)- 
ed  claim  of  making  laws,  than  fi  om  the  rigi  t 
of  judging  upon  laws  already  made,  and  c^r- 
inon  to  all  who  profefs  the  Gofpel  ;  althouQ;h  t  is 
right,  asncctffity  requires  in  the  prcfent  ilaie, 
be  lodged  with  fallible   men. 

VIII.  Lajily,  Thai,  if  the  above  Scriptural 
and  rational  principles  be  flcdfadly  adhtrtd  ro, 
the  vigour  and   flriftnefs  of  their  diiciplinc  v 
contribute  to  the  glory  and  happincfs  of  any 

Church 


C       VI       ] 

Church.  Since  difcipline  mufl:  be  purely  moral 
and  fpiritual  in  its  objedl,  and  not  attended  with 
Siny  civil  elFe^ls,  it  can  derive  no  force  what- 
ever, but  from  its'  own  juflice,  the  approba- 
tion of  an  impartial  public,  and  the  counte- 
nance and  blefling  of  the  great  Head  of  the 
Church  univerfaL 


T:he      FORM,      &c. 


Of  th4   Church. 

Jesus  CHRIST,  who  is  now  exalted^ 
far  above  all  principality  and  power,  hath  ere(5l- 
ed,  in  this  world,  a  kingdom,  which  is  his 
Church. 

The  univerfal  Church  cofififts  of  all  thofe 
perfons,  in  every  nation,  together  with  their 
children,  who  make  profeiGTion  of  the  holy  re* 
ligion  of  Chriji^  and  fubmit  to    his  laws. 

As  this  immenfe  multitude  cannot  meet  tO" 
gether^  in  one  place,  to  hold  communion,  or 
to  worfliip  God,  it  is  reafonable,  and  warranted 
by  Scripture  example^  that  they  fhould  be  di- 
vided  into  many  particular  Churches. 

A  particular  Church  confifts  of  a  number  of 
profeffing  Chriftians,  with  their  offspring,  vo- 
luntarily aifociated  together,  for  divine  wor- 
fhip  and  godly  living,  agreeably  to  the  holy 
Scriptures  ;  2^x16.  fubmitting  to  a  certain  form  of 
government. 

Of  the  Officsrt  of  the  Church. 

ixtraordu  ^^^  blcffcd  Lord,  at  iirfl:,  collecHied  hii 
niry  Of.  Church,out  of  different  nations,  and  for- 
med it  into  ©ne  body,  by  the  miiTion 
of  men  endued  with  miraculous  gifts>  which 
have,  long  fince,  ceafed.  The 


(     8     ) 

ferpctuai       '^^^  Ordinary  and  perpetual  Officers^- 
()  n.  rs     ill  the  Church,  are,  Bijhops  or  Pajtors  ; 
the  reprcfenrativ'.'S  of  the   People,  ufually  flilud 
•Ruling  Elders  ;  and  Deacons^ 

Of  Bijhops  or   Fajlors, 

Names,  i^c.  ji^g  pajioral  office  is  the  firft,  in  the 
Church,  borh/^r  dignity  and  ufefulnefs.  Theperfon 
whojilU  this  o^^Vfjhathjin  Scripture,  obtained  dif- 
ferent names  expreifive  of /:;/j  various  duties:  As 
//^has  the  overfight  of  the  flock  ofChrift,  he  is 
caVed  Biftiop  *  :  As  He  feeds  them  with  fpi- 
ritual  food,  he  is  ftiled  Paflor :  As  He  fervej 
Chrifl:  in  his  church,  he  is  termed  -Minillcr  : 
As  //  is  bis  duty  to  be  grave,  and  prudent,  and 
an  example  of  the  flock,  and  to  govern  well  in 
the  houfe  and  kingdom  of  Chrill,  he  is  denotni- 
njied  Prefbyter  or  Elder  :  As  He  is  the  m^f- 
fenT^er  of  God,  he  is  addrefftd  as  the  Angel 
of  the  Church  :  f\s  He  is  fent  to  declare  the  will 
of  God  to  fmners,  and  to  befcech  them  to  be 
reconciled  to  God  through  Chrifl:,  he  is  re- 
p  efenied  as  AmhafTador  :  And,  as  He  difpenfes 
the  manifold  grace  of  God,  and  the  ordinances 
inltiiuted  by  Chrifl,  he  \s>  fpoken  of  as  Steward 
of  the  myfleries  of  God. 

Of  Ruling  Elders. 

N^me,  s:c.  Ruling  Elders  are  properly  the  reprc- 
fentatives  of  the  people,  chof^n  by  them,  for  the 
purpofe  of  exercifmg  govcrnmeat  and  difcipline, 

.  *  As  tlie  offireand  charaft-r  of  the  Oofp-1  Min'lfr  is  pirtlcu- 
larly  ani  fully  defcnbed,  in  the  holy  Scr.ptui-s,  u  •  'er  the  title  .4 
BKliop  ;  and  as  this  term  is  peculiarly  exi^rcITivr  of  A>s  4ul}f  a«  •»« 
Over  Jeer  ot  the  flock,  it  uu^t  not  to  be  icjedlcd. 

in 


(    9    ) 

\n  con]un<^ion  Vviih  Paflors  or  Minifters,  This 
oillce  has  been  underflood,  by  a  great  part  of 
the  Proteftant  reformed  Churches,  to  be  defig- 
tiatcd,  in  the  Holy  Scriptures,  by  the  tide  cf 
Governments  ;  and  of  thofe  who  rule  well,  but 
do  not  labour  in  word  and  do(Sl:rine. 

Of  Deacons^ 

Name,  ice,  x[^e  Scriptures  clearly  point  out  Dea- 
cons as  din:in(^  officers  in  the  Church,  whofe  bufi- 
nefs  it  is,  not  to  adminiAer  any  of  the  ordinances 
of  the  Gofpei,  but  to  take  care  of  the  Poor, 
and  to  didribute  among  them  the  colle(Si:ions 
which  may  be  raifcd  for  their  ufe.  To  them 
alfo  may  be  properly  committed  the  manage-^ 
ment  of  the  temporal  affairs  of  the  Church, 

Of  the  Ordinances   in  a  particular  Church c 

Ordinances  of  TheCrdinances,e{labIi{lied by  Chrift 
the  Church.  t]^eHead,in  a  particuIarChurch,^/^/^^ 
is  regularly  conRituted  with  its  proper  officers, 
•are,Prayer;  fmgingPraifes;  reading,  expounding, 
ind  preaching  the  Word  of  God  ;  adminiftring 
Baptifm  and  the  Lord's  Supper  ;  public  folemii 
Fafling  and  Thankfgiving  ;  Catechifmg  ;  making 
collections  for  thePoor  and  other  pious  purpofesj 
cxercifmg  Difcipline ;  and  bleiTing  the  People? 

Of  Church  Governvient^  and  the  feveral  kinds 
of  Judicatories, 

DifFerent       ji  /^  ahfokitch  neceffaTy  that   the  ff o-* 

Judicatories.  ^  J  -I'      /  » 

vcrnnicnt  or  the  Church  be  exerciied 

ilnder  feme  certain  and  definite  form  :  And  we 

hold  it  expedient,  and  agreeable  to  fcripture  arid 

B  the 


(        10       ) 

the  pra<^Hcc  of  tlie  primitive  Chriflian*;,  that  the 
Church  be  governed  by  ConQ;regational,  Pref- 
byterial,  and  Synodical  AlTemblies.  In  full  con^ 
fijhncy  with  this  belief  we  embrace,  in  the  fpirit 
of  charity,  thofe  Chriftians  who  differ  from  us, 
in  opinion  or  in   practice,  on  thefe  fubje£ls. 

Their  Pow.  Thcfe  Aflemblies  ought  not  to  pof- 
•'s.  fefs    any  civil  jurifdi(!:l:ion,    nor  to  in- 

fii<^  any  civil  penalties.  Their  power  is  whol- 
ly moral  or  fpiritual,  and  that  only  miniftcrial 
and  declarative.  They  poiTefs  the  right  of  re- 
quiring obedience  to  the  laws  of  Chrift  ;  and 
of  excluding  the  difobedient  and  diforderly 
from  the  privileges  of  the  Church.  To  give 
efficiency,  however,  to  this  neceffary  and  fcrip- 
tural  authority,  they  poflcfs  the  powers  requi- 
fite  for  obtaining  evidence  and  i^iflifling  cen- 
fure  t  They  can  call  before  them  any  oiFender 
againil  the  order  and  government  of  the  Church: 
They  can  require  members,  of  their  o"\;vn  fo- 
ciety,  to  appear  and  give  teillmony  on  the  caufc  ; 
but  the  higheft  punifliment,  to  which  their  au- 
thority extends,  is  to  exclude,  the  contuma- 
cious and  impenitent,  from  the  Congregation 
^f  believers. 

Of  the  Congregational  A[femhly  or  fudicatory^ 
ufually  Jiiled  the  Church  Sejfion. 

conftitucnt     The   Church  Scffion   confifts  of  the 

Members  of  ,  _  ,     _,-  ,  ^ 

the  Church  Minifter  or  Minifters^  and  Elders  ot 
Seirion.  ^  particular  Congregation. 
Its  pow-  j-/,^  Church  Sejfisn  is  competent  to  the 
fpiritual  government  of  the  congrega- 
tion :  For  which  purpofe,  they  have  power  to 
inquire  into  the  knowledge  and  Chriflian  con- 

duft 


(  "  ) 

d\i6t  of  all  iff  members  ;  to  call  before  them 
offenders  and  witneffes,  zi/bo  are  of  their  own 
denonwiution  ;  to  admonifli )  to  rebuke  ;  to  fuf- 
pend  or  exclude,  from  the  Sacraments,  thofc 
who  are  found  to  deferve  the  cenfures  of  the 
Church  ;  to  concert  the  bell  meafures  for  pro- 
moting the  fpiritual  intercfts  of  the  Congrega- 
tion ;  and  to  appoint  Delegates  to  the  higher 
Judicatories  of  the  Church. 
Hosv  to  be       The  iViiniller   fhall  have   a  right  to 

convened,  ^onvene  theSeflion  when  he  may  judge 
itrequifite  :  And  he  ought,  in  all  cafes,  to  con- 
vene them,  when  requefled  by  any  two  or  more 
of  the  Elders. 

Regifters  We  think  it  proper,  that  every 
to  be  kept.  Qiy^y.^}?  Seffion  keep  a  fair  regifter,  of 
Births  5  of  Baptifms  ;  of  Marriages  ;  of  perfons 
admitted  to  the  Lord's  table  ;  of  Deaths  in  the 
fociety  j  and  pother  removals. 

Of  the  Prefbyterial  AJembly. 

Necemty        jhe  Church  beino;  divided  into  man\r 

•fthcPref-     f.  ^  ^  T     ^  % 

bytery.  leparatc  Congregations,  ihefe  need 
mutual  counfel  and  aillilance,  in  order 
to  preferve  foundnefs  of  dodrine,  and  regula* 
rity  of  difcipline  ;  and  to  enter  into  common 
meafures,  for  the  promoting  of  knowledge  and 
religion,  and  ^or  the  preventing  ^the  encroach- 
ments of  infidelity  and  error.  Hence  arife  the 
importance  and  ufefulnefs  of  Prefbyterial  and 
Synodical  Aifemblies. 

Conftitucnt     ^  Prefbytery  confiils  of  all  the  Minify 

Members    fers^  aud  one  ruling  Elder  from  each 

Congregation,  within  a  certain  diflrift. 

Every  Congregation,  which  has  a  fettled  Paf- 

tor. 


C    12    ) 

tor,  has  aright  to  bcreprefented^in  Prcfbytery^ 
by  one  Elder;  and  every  Collegiate  Church,  by 
two  or  more  Elders,  m  proportion  to  its  Minif- 
ters.  Where  there  are  two  or  more  Conirrc- 
gations,  united  under  one  Paftor,  all  i'uch  Con- 
gregHtions  ihall  have  but  one  Elder  to  reprefeat 
them.  Every  Congregation,  which  has  no  fet- 
tled Mlni/ier,  and  is  able  and  willing,  in  the 
judgment  of  Prcfbytery,  to  fupport  oney  ihall  be 
entitled  to  be  reprefented,  by  a  ruling  Eider^ 
in  this  "Judicatory  :  and  where  there  are  two  or 
more  fuch  Congregations,  united  for  the  main- 
tenance of  the  Go(pel,  and.  in  their  united  Hare, 
are  of  the  defcription  aforefaid,  then  fuch  uni- 
ted Congregations  may  be  reprefentcd  by  onc^ 
Elder.  Every  Elder,  not  known  to  the  Prcf- 
bytery, fliall  produce  a  certificate  of  his  regu- 
lar appointment,  from  the  Church  which  he  re- 
prefents, 

Qyorum  Any  three  Miniflcrs,  and  as  many. 

oiihc  Pref-  J.lders  as  may  be  prefent,  belonging  to. 
^  "^'  tJj^  Pr-ibytcry,  being  met,  ar  the  time 
and  place  appointed,  fhall  be  a  Judicatory,  com- 
petent to  the  dlfpatch  of  bufmefs ;  notwlthfland- 
ing  the  abfence  of  the  other  Members. 

of  tiiTpref  '^^^  Prefbytery  have  cognizance  oi^ 
byt:ry.  &c.  all  things,  that  regard  the  welfare  of 
the  particular  Churches  within  their 
bounds,  which  are  not  cognizable  by  the  Sef- 
fi on  :  They  have  alfo  a  power  of  receiving  and 
iiTuing  appeals  from  the  SeiTions  ;  and  referen- 
<es,  brought  before  them  in  an  orderly  man- 
ner ;  of  examining,  and  liccnfmg  Candidates 
for  the  Gofpel  miniftry  ;  of  ordaining,  fettling, 
lem.oving,  or  judging  Miniflers  ;  of  examining, 
ap,d  approving  or  cenfuring  the  records  of  the 

Seflions  ; 


(     '3    ) 

SelTions  ;  of  refolying  queftions  of  doi^rinc  or 
(dlicipliiie,  feriouHy  and  reafonably  propofed  ; 
pi  condemning  erroneous  opinions,  that  injure 
the  purity  or  peace  of  the  Church  ;  of  viudng 
particalar  churches,  to  inquire  into  their  ftare, 
and  redrcfs  the  evils  that  may  hare  arifen  with- 
in them  ;  of  uniting,  or  dividing  Congregations, 
at  the  requeft  of  the  people  ;  and  of  ordering 
wliatever  pertains  to  the  fpiritual  concerns  of 
the  Churches  under  their  care  :  and  it  ihall  be 
the  duty  of  the  Prelbyterics  to  report,  to  the 
Synod,  liceniures,  ordinations,  the  difmilting  or 
receiving  of  Members,  and  the  removal  of  Mem- 
bers  by  death. 

iiuv:  CO  be  f'^e  Prejhytfry  ihall  meet  on  their 
ccnrenea.  Qy^rn  adjoumments  ;  and,  when  any  e- 
mergeocy  fhall  require  a  meeting,  fooner  than 
the  time  to  which  the  Judicatory  (lands  adjourn- 
ed, the  Moderator  Ihall,  with  the  concurrence^ 
or  at  the  requeil,  of  tv/o  Minifters  and  two  El- 
ders, the  Elders  being  of  diiierent  Congrega- 
tions, call  a  m.eeting  of  the  Prefbytery,  by  a 
circular  letteif  fent  to  every  Minifter,  and  to  the 
Sellion  of  every  vacant  Congregation  having  a 
right  to  iend  a  Reprefentative  to  the  Judicatory^ 
in  due  time  previous  to  the  meeting,  which  time 
Ihall  be  afcertained  and  recorded  by  each  Pref- 
bytery, and  fhall  not  be  Icfs  than  ten  days  :  and 
nothing  ihall  be  tranfa(fled,  at  fuch  fpecial  meet- 
ing, befidcs  the  particular  bufmcfo  for  which  the 
Judicatory  has  been  thus  convened. 
oiemn-ofthe  At  each  meeting  of  Prefbytery^ 
i\cii;)iery.  ^  fcrmon  ihall  be  delivered,  if  conve- 
nient ;  and  every  particular  feiTion  ihall  be  o- 
pcned  and  concluded  with  prayer  :  The  roll  ihall 
be:  called,  and  the  meeting  recorded  by  the  Clerk, 

who 


(   u   ) 

U'ho  fhall  enter  the  names  of  the  Members  pre* 
fent,and  alfo  of  thofe  Miniftcrs  who  are  abfent* 

Of  the  Synodical  JJfembly. 

Conftitucnt  ^^  ^  Prcfbytery  is  the  Convention 
w«mber»of  of  the  Bifliops  and  Elders,  within  a 
^"°  '  certain  diflric^  ;  fo  a  Synod  is  the  Con- 
vention of  feveral  Prefbyteries,  within  a  larger 
diflria. 

Powers  ^he  Synod  have  power  to  admit  and 
thereof,  judge  of  appeals,  regularly  brought  up 
from  the  Prefbyteries  ;  to  give  their  judgment 
on  all  references,  in  ecclefiaflical  cafes,  made  to 
them  ;  to  review  the  PrcflDytery  books  ;  to  re- 
drefs  whatever  hath  becil  done  by  Prefbyteries 
contrary  to  order  ;  to  take  effe(ftual  care  that 
Prefbyteries  obferve  the  Conflitutions  of  the 
Church  ;  to  make  fuch  regulations,  for  the  be* 
ncfit  of  their  whole  body,  and  of  the  Prefbyte- 
ries and  Churches  under  their  care,  as  lliall  be 
agreeable  to  the  word  of  God,  and  no^t  contra- 
di£lory  to  the  decifions  of  the  General  Council  y 
and  to  propofe,  to  the  General  Couwcil,  for  their 
adoption,  fuch  meafures  as  may  be  of  common 
advantage  to  the  whole  Church. 

Of  the  General  Coimcil* 

sf.ieoftbe  ^^^^  General  Council  is  the  highefi: 
fcijheft  ju-  Judicatory  of  the  Preil)yterian  Church; 
tte'prefoy!  ^^d  fliall  reprefcut,  in  one  body,  all  the 
terian  particular  Churches  of  this  denomina- 
^^"''^-  tion  ;  and  fliall  bear  the  ftile  and  title 
of  THE  GENERAL  COUNCIL  OF  THE 
PRESBYTERIAN  CHURCH  IN  THE  U. 
NITED  STATES  OF  AMERICA. 

l^hc 


(     15     ) 

wTmbcTof  '^'"^^  Gcr.eral  Council  fcall  confifl 
the  General  of  ail  CQival  delegation  of  Bijhops  and 
Council.  Elders,  from  each  Prefbytery,  in  the 
following  proportion  :  viz,  each  Prefbytery, 
confiding  o^  not  more  than  fix  Minifters,  fhall 
fend  one  Miniiler  and  one  Elder  ;  each  Pref- 
bytery, confiding  of  more  than  fix  Minifters  and 
not  more  than  twelve,  iliall  fend  two  Miniders 
and  two  Elders  ;  and  in  like  proportion,  for  c- 
Yery  fix  Miniders,  in  any  Prefbytery  :  And 
thefe  Delegates,  fo  appointed,  iliall  bear  the  ti- 
tle of  COMMISSIONERS  TO  THE  GENE- 
RAL  COUNCIL. 

^orurn  Any  fourteen,  or  more,  of  thefe  Com- 
thereof,  miilioners,  one  half  of  whom  fliall  be  Mi- 
niders,  being  met,  on  the  day,  and  at  the  place 
appointed,  fliall  be  competent  to  form  a  General 
Council,  a?id  to  proceed  to  bufinefs, 
p-wers  "^'^^  Council  fliall  receive  and  ifTue  all 
of  the  appeals  and, references,  which  may  be  re:- 
Council.  g^j^^j-]y  brought  before  them  from  the 
Inferior  Judicatories  ;  they  fliall  review  the  mi- 
nutes and  proceedings  ®f  every  Synod,  to  ap- 
prove or  cenfure  them  ;  they  fhall  give  their  ad- 
vice  and  indru61ions,  in  all  other  cafes  fubmitted 
to  them  ;  and  they  fhall  alfo  conditutc  the  bond 
of  union,  peace,  correfpondence,  and  mutual 
confidence,  among  all  our  Churches. 
Other  pow.  ^^  ^^^  Couucil  alfo  bclongs  the  pow- 
ers of  the  er  of  confulting,reafoEing,  and  judging, 
°""*^'^*  in  controverfies  refpe(Sting  do61:rine  and 
difcipline  ;  of  reproving,  warning,  or  bearing 
tedimony  againd  error  in  do£lrine,  or  immorali- 
ty in  pradiiice,  in  any  Church,  Prefbytery,  or  Sy- 
nod ;  of  correfponding  with  foreign  Churches  ; 
of  putting  a  flop  to  fchifmatical  contentions  and 

difputations  : 


(     i6    ) 

dirpucations  :  and,  in  general,  of  recommending 
and  attempting  reformation  of  manners  ;  and  of 
promoting  charity,  truth,  and  hoJinefs,  through 
si:  the  Churches  :  and  oFerefcing  new  Synods, 
^vhen  they  judge  it  ncccffary. 
Rfjiria'on  of       Before  any  overtures  or  regulations^ 
ti'.c  p.v.ver  of  propofed  by  the  Council  to  be  e/TablifJj- 
ed  as  i  tan  ding  rules,  jDali  oe  obUgaicry 
g:i  the  Churches,    it  ftiall  be  ncccffary  to  traiif 
mit  them  to  all  the  Prefbyterics,  and  to  receive 
the  returns  of,  at  leaft,  a  majority  of  the  Fref- 
byteries,  in  writing,  approving  thereof. 

Of  Elecling  and  Ordaining  Ruling  Elders    and 
Deacons, 

Having  defined  the  Officer^  of  the  Church, 
arid  the  Affcmblies  by  which  it  fhall  be  govern^ 
ed,  it  is  proper  here  to  prefcribe  the  modes  in 
which  ecclefiaftical  Rulers  ftiall  he  ordained  ro 
their  refpe(^ivc  offices. 

Mode  of  dec.  ^vcry  Congregation  fliall  cka  per. 
tir.g  Ruling  fons,  to  the  office  of  Ruling  Elder,  and 
£iders,5,c.  ^^  ^^^  office  of  Deacon,  or  either  of 
them,  in  the  mode  moll  approved  and  in  ufe  in 
that  Congregation. 
Hoiv  to  be       When  any  ^(ir{ox\  fhall  have  been  6- 

ordained,      j^^^^^  ^^  ^•^;^^^  o/thcfc  officCS,  and fn all 

have  declared  his  ivillingnefs  to  accept  thereof  he 
(hall  be  fet  apart  in  tkc  following  manner. 

V>MifcT*"of  -^f^cr  fermon,  the  Miniller  ^^2^\pr0' 
EMers  and  psfe  to  him,  in  the  prefence  of  the  Con- 
Deacons.  grcgatioH,  the  following  queilions  : 
viz, 

L 


(     '7     ) 

I.  Do  you  believe  the  Scriptures,  of  the  Old 
3Qi  New  Teilarnentj  to  be  the  word  of  God,  the 
only  infallible  rule  of  Faich  and  Pra£tice  ? 

IL  Do  you  fmcercly  receive  and  adopts  the 
Confeffion  of  Faith  of  this  Church,  as  containing 
the  Syllem  of  do6lrine  taught  in  the  holy  Scrip- 
tures ? 

III.  Do  you  approve  of  the  Government  and 
Difcipline  of  the  Preibyteriaa  Church,  as  exer- 
cifed  in  thefe  United  States  ? 

IV.  Do  you  accept  the  office  of  Ruling  El- 
der [or  Deacon  as  the  cafe  may  be]  in  this  Con- 
gregation, and  promife  faithfully  to  perform  all 
the  duties  thereof  ? 

To  be  fee  After  having  anfwered  thefe  qucftions 
apart  by  in  thc  offinnaHvc^  he  fhall  be  fet  apart, 
P'"^y*='''  by  prayer,  to  the  office  of  Elder  [or  Dea- 
con as  the  cafe  may  he  ;]  and  the  Minifter  Jhall 
give  hitn^  and  the  Congregatisn^  an  exhortation 
fuited  to  the  occafiGUo 

Of  Licenfmg  Candidates^    or   Probationers^     to 
preach  the  Gofpeh 

r^'h^Ti"  '^^^  ^^^y  Scriptures  require,  that 
cenii  Pro-  fome  trial  be  previouily  had,  of  thofe 
i»?iioners.  ^yT^^  ^^c  to  be  Ordained  to  the  miniflry 
of  the  Gofpel,  that  this  facred  office  may  not  be 
degraded,  by  being  committed  to  weak  and  un- 
worthy men  5  and  that  tlie  Churches  may  have 
an  opportunity  of  judging  of  the  competency  of 
the  talents  of  thofe  by  whom  they  are  to  be  in- 
ftru<!led  and  governed.  For  this  purpofe  Pr^ 
byteries  fliall  licenfe  Probationers,  to  preach  the 
Gofpel  ;    that,  after  a  competent  trial  of  their 

C  talents^ 


C    18    ) 

talents,  and  receiving,  from  the  Churches,  a 
good  report  ;  They  may,  in  due  time,  ordain 
thcJii  to  the  pafloral  office. 
Tenimoniais  ^^  ^^  proper  and  requifite,  that  Can- 
to  be  produ-  didates,  applying  to  the  Prefbytery  to 
"d.uJs  ^%'.  t>e  iicenfed  to  preach  the  Gofpel,  pro- 
piyir^g  to  be  ducc  fatisfaftory  teflimonials  of  their 
good  moral  character,  and  of  their  be- 
ing regular  members  of  fome  particular  Church  : 
And  it  is  the  duty  of  the  Prefbytery,  for  their 
further  fatisfaftion  with  regard  to  the  reai  piety 
X)f  fuch  Candidates,  to  examine  them  refpe6ling 
their  experimental  acquaintance  with  religion, 
and  the  motives  which  influence  them  to  defire 
the  facred  office.  And  ic  is  recommended,  that  the 
Candidate  be  alfo  required  to  produce  a  diplo- 
ma, of  Bachelor  or  Mader  of  Arts,  from  fome 
College  or  Univerfity  ;  or  at  lead  authentic  tefli- 
monials of  his  having  gone  through  a  regular 
courfe  of  learning. 

Trials  in  Bccaufc  it  is  highly  reproachful  to  re- 
order to  h'gion,  and  dangerous  to  the  Church,  to 
Ljcenfc.    jp^^j.^(|.  ^Y\^  ]^Qiy  minillry  to  weak  and  ig- 

•norant  men,  the  Prefbytery  fhall  try  each  Can- 
didate, as  to  his  knowledge  of  the  Latin  lan- 
guage, and  of  the  Original  languages  in  which 
the  holy  Scriptures  were  written  :  They  fhall 
examine  hi7TJ^  on  the  Arts  and  Sciences  ;  on 
Theology,  natural  and  revealed  ;  and  on  Eccfe- 
fiaflical  hiflory.  And,  in  order  to  make  trial  of 
his  talents  to  explain  and  vindicate,  and  prafti- 
cally  to  enforce  the  dodrines  of  the  Gofpel,  the 
Prefbytery  fhall  require  of  JAjn^  an  Exegefis  on 
fome  common  head  of  divinity  ;  a  Homily  ;  a 
Prefbyierial  exercife  ;  a  Lc^^ure  or  explica- 
tion of  a  portion  of  Scripture  ^    and  a  popular 

Sermon  : 


(     '9     ) 

Sermon  :  Or  other  fimilar  cxcrciles,  to  be  held^ 
at  feveral  fuoceilive  feflions,  till  They  fhall  have 
obtained  fatisfadHon,  as  to  his  piety,  literature^ 
and  aptnefs  to  teach  in  the  Churches. 

The  ftudy  of  That  the  moft  efFeflual  meafures 
Divinity  tauft  j^j^y  j^g  taken,    to  j^uard  againil  the 

continue       at  ,  "^  .  ^  ,-    -    r  m    '  •  i. 

leaft  two  years  admijjion  of  mlufhcient  men  mto  the 
before Hcenfe.  f^crcd  officc,  it  Is  rccommendcd,  that 
no  Candidate,  except  in  extraordinary  cafes,  be 
Jiccnfed  ;  unlefs,  after  his  having  completed  the 
the  ufual  courfe  of  academical  fiudies,  he  flialt 
have  ftudied  divinity,  at  leafl  two  years,  under 
fome  approved  Divine,  or  ProfeiTor  of  Theo- 
logy. 
Engagements        Bcfore  the  PrcfBytery  proceed  to 

Probationers',  Hcenfe  the  Candidate,  the  Moderator 
before licenfe.  ^^jj  requrc  of  him  the  following  en- 
gagements :  vi%, 

I.  Do  you  believe  the  Scriptures,  of  the  Old 
and  New  Teftament,  to  be  the  word  of  God, 
the  only  infallible  rule  of  Faith  and  Praftice  ? 

II.  Do  you  fmcerely  receive  and  adopt,  the 
Confeilion  of  Faith  of  this  Church,  as  contain- 
ing the  fyftem  of  dodrine  taught  in  the  holy 
Scriptures  ? 

III.  Do  you  promife  to  ftudy  the  peace,  uni- 
ty, and  purity  of  the  Church  ? 

IV.  Do  you  promxife  to  fubmit  yourfelf,  in 
the  Lord,  to  the  government  of  this  Prefbytery, 
or  of  any  other  Prefbytery  in  the  bounds  of 
which  you  may  be  ? 

Manner  of  Thc  Candidate  having anfwered  thefe 
hccnfing.  queflions  iu  the  affirmative,  and  thc 
Moderator  having  offered  up  a  prayer  fuitable 
to  the  Qccafion,  He  fl^all  addrefs  himfelf  to  the 

Candidate^ 


(  25  ) 

Candidate,  to  the  following  purpofc  :  "  In  the 
name  of  the  Lord  Jefus  Chrill,  and  by  that  au- 
thority, which  he  hath  gwcn  to  his  Church  for 
its  edification,  we  do  hcenfe  you,  to  preach  the 
Gofpel,  wherever  God  in  his  providence  may 
call  you  thereto  :  and,  for  this  purpofe,  may  the 
bleffing  of  God  reft  upon  you.  and  the  Spirit  of 
Chrid  fill  your  heart.  Amen.  *'  And  record 
fliali  be  made  of  the  licenfure,  in  the  following 
form  :  vizo 

Form  of       At  thc  day  of 

licenfe.    ^|^^  Prefbytery  of  having  receiv- 

ed fafficient  teftimonials,  in  favour  of  of 

his  having  gone  through  a  regular  courfe  of  li- 
terature ;  of  his  good  moral  chara6i:er  ;  and  of 
his  being  in  the  communion  of  thc  Church  ; 
proceeded  to  take  the  ufual  parts  of  trial  for  his 
licenfure. :  And  he  having  given  fatisfadlion,  as 
to  his  accomplifhments  in  literature  ;,  as  to  his 
experimental  acquaintance  with  religion  ;  and 
as  to  his  proficiency  in  Divinity,  and  other  ilu- 
dies  ;  the  Prefbytery  did,  and  hereby  do  ex- 
prefs  their  approbation  of  all  thefe  parts  of  trial : 
and  he  having  adopted  the  Confeflion  of  Faith 
of  this  Church,  and  fatisfa£rorily  anfwercd  thc 
queftions,  appointed  to  be  put  to  Candidates  to 
be  liccnfed,  the  Prefbytery  did,  and  hereby  dp 
licenfe  him,  thc  faid  ,  to  preach  the 

Gofpel  of  Chrift,  as  a  Probationer  for  the  holy 
minidry,  within  the  bounds  of  this  Prefbytery, 
or  wherever  he  fhall  be  orderly  called, 
Teftir,oniais  ^hcn  any  Candidate  fhall,  by  thc 
of  a  Proba-  permiiTion  of  his  Prefbytery,  remove 
*'"""'  without  its  limits,   an  extract  of  this 

record,    accompanied  with  a  Prcfbyterial   re- 
commendation. 


(  21  ) 

commendarion,  figned  by  the  Clerk,  Ihall  be  his 
(eitimonials?-  to  the  Prefbytery  under  whofe  care 
he  fliaii  comco 

Of  the  Eledioriy  and  Ord'mathn^  of  Bijl^op:  or 
Fajlors. 

A  Church  dif-  When  any  Probationer  yZ)^//  have 

fofcd  to  pre-  preached,  fo  much  to  the  fatisfadlion 

order  to  ordi-  01  any  Congregation  as  that  the  peo- 

n^tion,   mall  p|g  appear  difpofed  to  receive  him  as 

afk  the  afliil-    r  YV  t  ^  n      ^^    r  \'    - 

anceofaMi-  thcir  mmtftcr^  the  belnon  mail  lohcit 
nifter.  ^^^  prefencQ   and    cou'ifel    of  fome 

neighbouring  iv.inifter,  to.  ajjijt  them  in  prepar- 
ing a  Call  for  him  ;  unlefs  highly  inconvenient 
on  account  of  diilance  :  in  which  cafe  they  may 
proceed  without  fuch  affiflance. 
.  The  day  for  ^^^  a  Lord's  day,  immediately  af. 
i)reparing  the  tcr  Dublic  worfcjp,  it  fliall  bc  intima- 
^cvio' ny.p!  ted  from  the  Pulpit,  that  all  the  m^m^ 
pointed  oa  a  bers  of  that  CongrcgatioD  are  requeft- 
Lord's  aay.     ^^  ^^  Tp^tci,  QXi  enfuing,  at 

the  Church,  or  ufual  place  for  holding  public 
woriliip  ;  then  and  there,  if  it  be  agreeable  to 
ihem,  to  prepare  a  Call/or  to  be 

their  Pailorp 

S ^rlcdve  ^"  ^^^  ^^y  ^Ppo^^tcd,  the  Minifier, 
eke  voces  of  whofe  affillance  has  been  obtaiiied, 
gakr^'mem-  ^^^^  prcach  a  fcrmon,  at  the  ufual  fea- 
iers.'ani  who  fou  for  publlc  %vorihip  ;  and,  after 
pay^'^t^'w/rds'^^^n'-o"'  H^  fliall  anuounce  to  thePeo- 
thefupportof  pie,  that  he  will  immediately  proceed 
the  Church.    ^^  ^.^j^^  ^j^^^  ^^^^g  ^f  ^^^  Eieftors  of  that 

Congregation,  in  the  cafe  of 
whether  or   not  he  fliall  be  chofen  to  be  their 
Mintfter.     In  this  clefiion,  no  perfon  fliall  be 

entitled 


(       22       ) 

entitled  to  vote,  who  refufes  to  fubmit  to  the 
cenfures  of  the  Church,  regularly  adminillrcd  ^ 
or  who  does  not  contribute  his  jult  proportion, 
according  to  his  own  engagements,  or,  the  rules 
of  that  Church,  to  all  its  necelTary  expences. 

When      the       Whcu  the  votcs  are  taken,  if  it  ap- 

People        are  ,  •  r      i 

not  unani  pear  that  a  great  proportion  ot  the 
"a"^  ^^^^^u  People  are  averfe  from  the  Candidate, 
Certify  the  and  cannot  be  mduced  to  concur  m 
dru',;L;c"t  'he  call,  the  ^m\-,gMini/hr  fhall  en- 
oftheDiirea-  deavour  to  dilTuadc  the  Congregation 
tients.  £j.^^  profecuting  it  further.      But   if 

the  People  be  nearly,  or  entirely,  unanimous ; 
or  if  the  majority  (hall  infid  upon  their  right  to 
call  a  Minifler  ;  then  in  that  cafe,  the  Miniiler, 
after  ufing  his  utmoft  endeavours  to  perfuade 
the  Congregation  to  unanimity,  fiiall  proceed  to 
draw  a  call  in  due  form,  and  to  have  it  fubfcri- 
bed  by  the  Electors  ;  certifying,  at  the  fame 
tiine,  the  number  and  circumlfances  of  thofe 
who  do  not  concur  in  the  Call :  all  which  pro- 
ci e dings  Jhall  be  laid  before  the  Prefhytery^'  to- 
geihcr  with  the  call. 

The  form  of  Thc  Call  {hall  be  in  the  following, 
^  ^^^''         or  like  form  :   viz. 

The  Congregation  of  being, 

on  fufncient  grounds,  well  fatisfied  of  the  minif- 
tcrial  quahfications  of  you 
and  having  good  hopes,  from  our  pad:  experi-^ 
encc  of  your  labours,  that  your  miniPirations  in 
the  Gofpel  will  be  profitable  to  our  fpiritual  in- 
terefts,  doearncftly  call,  and  defire  you,  to  un- 
dertake the  Pafloral  office  in  faid  Congregation  ; 
promifmgyou,  in  the  difcharge  of  your  duty,  all 
proper  fupport,  encouragement,  and  obedience, 

in 


(    '3     ) 

in  the  Lcrd  :  And,  that  you  may  be  free  from 
worldly  cares  and  avocations,  we  hereby  pro- 
mife,  and  oblige  ourfelves,  to  pay  to  you,  the 
fum  of  in  regular  *  payments, 

during  the  time  of  your  being,  and  continuing, 
the  regular  Paitor  of  this  Church,  in  teft-irao- 
ny  whereof,  we  have  refpe£lively  fubfcribed  our 
names,  this  day  of  A.  D. 

Ait  eft  ed  by  A,  B.  Moderator  of  the  meeting. 

A  Call  may,  But  if  any  Congrcgation  {hall  choofe 
in  certain  ca.  to  fubfcnbe  thcir  Call,  by  their  El- 
fcribe/byEi-  ^^^s  aud  Dcacous,  or  either,  they  {hall 
ders*or  Dea-  be  at  liberty  fo  to  do  :  but  it  ihall,  in 
fuch  cafe,  be  fully  certified,  to  the 
Prefbytery,  by  the  Minifler  who  prefided,  that 
they  have  been  appointed,  for  this  purpofe,  by 
a  public  vote  of  the  Congregation  ;  and  that 
the  Call  has  been,  in  all  other  refpe£ls,  prepar- 
ed as  above  dire<Si:ed. 

dent'bothfo'r  "^^^^^^  ^  ^^^^  ^^"^^^^  ^^  prcfcntcd  to 
ordination  &  any  Miniflcr  or  Candidate,  it  fhall  al- 
inftaiment.  ^^^^^  ^^  vicwcd  as  a  fufficient  petition 
from  the  people  for  his  inftalment.  The  accep- 
tance of  a  Call,  by  a  Minifler  or  Candidate,  ihall 
always  be  confiderd  as  a  requefl,  on  his  part,  to 
be  inilalled  at  the  fame  time.  And  when  a  Can^ 
didate  fhall  be  ordained,  in  confequence  of  a 
Call  from  any  Congregation,  the  Prefbytery  fhall 
always,  at  the  fame  time,  ordain  and  inftal  him 
Pallor  of  that  Congrcgation, 

The 


*  This  blank  to  be  filled  up  with  the  worths,  quarterly,  half  year- 
ly, or  yearly,  as  may  bcft  fuit  the  Congregauoii. 


C    24    ) 

I^'p^^^  Ibe  Call,  thus  prepared  %  fliall  be 
to'the'pi.jfoy.  prefented  to  the  Prefbytery,  under 
^"y*  whofe  care  the  perfon  called  Ihall  be  ; 

that,  if  the  PrelDyrery  think  it  expedient  to  pre- 
fent  the  Call  to  him^h  may  be  accordinglyprefent- 
cd:  And  no  IMinifter  or  Candidate  fhail  receive  a 
Call,  but  through  the  hands  of  the  Prefbytery. 

How  to  pro-       If  the  Call  be  to  the  Licentiate  of 
ceNiwhenth-  ancthcr  Prefoytery,  in  that  cafe  the 
Lkentia?e^of  Commiffioners,     deputed    from    the 
inothcrPrei-   Congregation  to  profecute  the    Call, 
^'"^'         fhall  produce,  to  that  Judicatory,    a 
certificate  froiVi  their  own  Prefbytery,  regulavly 
attefted  by  the  Moderator  and  Clerk,  that  they 
are  in  order*      If  that  Prefbytery  prefent  the 
Call  to  their  Licentiate,  and  he  be  difpofed  to 
accept  it,  they  fhall  then  difmifs  him  from  their 
jurifdiclion,  and  require   him  to  repair  to   that 
Prefbytery,  into  the  bounds  of  which  he  is  call- 
ed, and  there  to  fubmit  himfelf  to  the  ufual  trials 
preparatory  to  ordination. 

Trials  forOr-       Trials  for  ordination,  efpecially   ia 
d,nation.        ^    diferent  Prefbytery    from  th^t   in 

which 


*  Inafm':;h  as  tl-.c  cr>mfort  nnd  honor  of  th;  miniftry  greatly  dc- 
pcndi,  on  the  cafy  and  decent  provifion  which  is  made  for  their  fami- 
ilfes  after  their  death  ;  it  it  highly  cvpedirnt,  that  each  Conjrregation 
fhould  depoiit,  in  the  widows  fund,  fucli  a  fum  as  fhall  br  fufiricient  to 
fccure,  to  the  family  of  tr.cir  Paftor  after  his  death,  one  of  the  annui- 
ties promifcd  by  them  to  the  Contiibutors  :  provided  that  the  Corpo- 
ration fhall  (Kipuhtc  with  them,  that  the  faid  annuity  fhall  be  paid,  to 
the  family  of  their  Paftor,  and  to  the  fnn-.ilies  of  hii  fuccef^ors  iii  the 
fame  charge  forever,  who  (hall  die  during  the  continuance  of  their  paf- 
taral  relation  to  the  faid  Congregation.  And  provided  they  further  en- 
gage that  no  dcpnfition,  fufpcnfjon,  or  removal,  of  eny  of  their  Paf- 
»orn,  fhall  ever  deprive  their  families  of  thecxpeftci<  annuitiei  :  pro- 
vided that  fnch  d'pofcd,  fufpendcd,  or  rctnoTc<l  Paf>or  fhall  continue, 
during  his  life,  to  pay  hii  annual  rate  to  the  fund,  or  fhall  fettle  in  a- 
nothcr  Congregation  that  has  made  i  fina.ljj-  provifi**  tof  ths'f  Pafto-' 
and  his  faintly. 


(     25      ) 

which  the  Candidate  was  licenfed,  fhall  confift 
of  a  careful  examination,  as  to  his  acquaintance 
'with  experimental  religion  ;  as  to  his  knowledge 
of  Philoiophy,  Theology,  Ecclefiaftical  hiflory, 
the  Greek  and  Hebrew  languages,  and  fuch  o- 
ther  branches  of  learning  as  to  the  Prefbytery 
may  appear  requifite  ;  and  as  to  his  knowledge 
of  the  Conflitution,  the  rules  and  principles  of 
the  Governm«?nt  and  Difcipiinc  of  the  Church  ; 
together  with  fuch  written  difcourfes,  founded 
on  the  v/ord  of  God,  as  to  the  Prefbytery  fliali 
feem  proper.  The  Prefoytery,  being  fully  fatis- 
fied  with  his  quaiificarions  for  the  facred  office, 
ihall  appoint  a  convenient  day  for  his  ordination, 
which  ought  to  be,  if  convenient,  in  that  Church 
of  which  he  is  to  be  the  Minijler. 
Prefbytery  be-       The  day  appointed  for   ordination 

led  a  fefm,m  '^^^^S  ^-^^^^'  ^^^  ^^^  Prefbytery  con- 
Aa!i  be  vened,  a  member  of  the  PreiLytery, 
preached, e^-c.  pj-g^JQ^{|y    appointed    to    that    duty, 

ftall  preach  a  fermon  adapted  to  the  occafiouo 
7  he  fiiine,  or  another  member  appointed  to  pre^ 
fide  in  this  bufmefs,  fhali  afterwards  briefly  re* 
cite  from  the  pulpit,  in  the  audience  of  the  peo- 
ple, the  procecdinii^s  of  the  Prefbytery  prcpara* 
tory  to  this  tranfa61:ion  :  He  fhall  point  out  the 
nature  and  importance  q{  the  ordinance  ;  and 
endeavour  to  imprefs  the  audience  with  a  pro-« 
per  fenfe  of  the  folemnity  of  the  tranfacrion. 

^"uKeT'^'of  "^'^^^  addrefTmg  himfelf  to  the  Can- 
Sfewhoare  didate,  he  fliall  propofe  to  him  the  fol- 
ordained.       lowing  queflious  :  'ui'Z, 

I.  Do  you  believe  the  Scriptures,  of  the  Old 
and  New  Tef{:ament,  to  be  the  word  of  God>, 
the  only  mfalliblc  rule  of  Faith  and  Pradicc  ? 
D  II. 


(       26       ) 

II.  Do  you  fincerely  receive  and  adopt,  the 
Confeflion  of  Faith  of  this  Church,  as  contain- 
ing the  fydem  of  doctrine  taught  in  the  holy 
Scriptures  ? 

III.  Do  you  approve  of  the  Government  and 
difcipline  of  the  Prefbyterian  Church,  as  exer- 
cifed  in  thefe  United  States  ? 

IV.  Do  you  promife  fubjc£tion  to  your  Bre- 
fiirtn  in  the  Lord  ? 

'  V,  Have  you  been  induced,  as  far  as  you 
Icnow  your  own  heart,  to  feek  the  office  of  the 
holy  minillry,  from  love  to  God,  and  a  finccre 
defu-e  to  promote  his  glory  in  the  Gofpel  of  his 
Son  ?  -- 

VI.  Do  you  promife  to  be  zealous  and  faith- 
ful in  maintaining  the  truths  of  the  Gofpel,  and 
the  purity  and  peace  of  the  Church  ;  whatever 
perfccution,  or  oppofition,  may  arife  unto  you 
on  that  account  ? 

VII.  Do  you  engage  to  be  faithful  and  dili- 
gent, in  the  exercife  of  all  private  and  perfonal 
duties,  which  become  you  as  a  Chrillian  and  a 
Miniiler  of  the  Gofpel  ;  as  well  as  in  all  relative 
duties,  and  the  public  duties  of  your  office,  en- 
deavouring to  adorn  the  profeffion  of  the  Gof- 
pel by  your  converfatiou  ;  and  walking,  with  ex- 
emplary piety,  before  the  flock,  over  which 
God  ihall  make  you  Overfeer  ? 

Eng  g-nienti  ^^^^  Candidate  having  anfwered 
rr^u  eu  of  thcfc  oucflions  io  the  affirmative, 
the  People,  t^e  Moderator  (hall  demand  of  the 
People  : 

I.  Do  you,  the  People  of  this  Congregation, 
continue  to   profcfs  your  readinefs  to   receive 
,  whom  you  have  called,  to  be  your 
Miniver  ? 

II, 


(  ^7     ) 

,  11.  Do  you  proraife  to  receive  the  word  of 
truth  from  his  mouth,  with  meeknefs  and  love  ; 
and  to  fubmit  to  him,  v/ith  humility,  in  the  due 
exerclfe  of  DilcipHne  ? 

III.  Do  you  promife  to  encourage  him,  in  his 
arduous  labour,  and  to  aflifl  his  endeavours  for 
your  inilru^lion  and  fpirirual  edification  ? 

IV.  And  do^you  engage  to  continue  to  him, 
while  he  is  your  Paftor,  that  competent  worldly 
maintenance  which  you  have  promifed;  and  what- 
ever elfe  ypu  raay  fee  needful,  for  the  honour  of 
religion,  and  his  comfort  among  you  ? 

Moit  of  01-.  The  People  having  anfwered  thefe 
dination.  queftious,  in  the  affirmative,  by  hold- 
ing up  their  right  hands, the  Candidate  {hall  kneel 
down,  iu  the-  mod  convenient  part  of  the 
Church  :  Then  the  prefidicg  Biiliop  fliall,  by 
prayer,  and  with  the  laying  on  of  the  hands  of 
the  Prefbytery,  according  to  the  Apoilolic  ex- 
ample, folemnly  ordain  him  to  the  holy  office  of 
the  Gofpel  minillry.  Prayer  being  ended,  he 
{hall  rife  from  his  knees  ;  and  the  MiniHer  who 
prefides  iliall  firil,  and  afterwards  all  the  mem- 
bers of  the  Prcfbytery  in  their  order,  take  him 
by  the  right  hand,  laying,  in  words  lo  this 
purpofe,  "  We  give  you  the  right  hand  of  Fel- 
lowffiip,  to  take  part  of  this  miniftry  with  us.  *' 
After  which  the  Minifter  prefiding,  or  fome  o- 
ther  appointed  for  the  purpofe,  ffiall  give  a  fo-- 
lemn  charge,  in  the  name  of  God,  to  the  new- 
ly ordained  Bifhop,  and  to  the  people,  to  perfe- 
vere  in  the  difchargc  of  their  mutual  duties  j  and 
ihall  then,  by  prayer,  recommend  them  both  to 
the  grace  of  God,  and  his  holy  keeping  :  and 
finally,  after  fmging  of  a  pfalm,7y?)r7//difmifs  the 
Congregation  with  the  ufual  bleffing.  And  the 
Preibytery  fliall  duly  record  the  tranfa<ftion» 

0/ 


C    =3     ) 

Of  Tranjlaiion^  or  removing  a  Minijlcr  from  on^ 
Charge  to  another.. 

X"bf m-Te  ^^  Bifeop  flaall  be  tranflated  frcm 
b;.  thepref-  One  Church  to  another,  nor  {hall  be 
tytery..  reccivc  any  Call  for  that  purpofe,  but 
by  the  pcrmiflion  of  the  Preibytery.. 

Moie  of.pr«..  Any  Church,  defiring  to  call  a  fer-. 
cedure  in  tied  Minifter  from  his  prefcot  chargc, 
trannaticn*.  ^^y.^  ^^  Gommiffioners  properly  au^ 
thorizeJ,  reprefentto  the  Prefbytery  the  ground 
on  which,  they  plead  his  remofeil.  The  Pref- 
bytery,.  having  maturely  confidcred  their  plea,, 
may,  according  as  it  appears  more  or  lefs  rca- 
fonable,  either  recommend  to  them  to  defift  from 
profecuting  the  Gall  ;  or  may  order  it  to  be  de- 
livered, to  the  Minider  to  whom  it  is  directed, 
together  v/ith.  a  written  citation,  to  him  and  his 
Congregation,  to  appear  before  the  Preibytery 
at  their  next  meeting.  This  citation  Ihall  be 
read  from  the  pulpit  in  that  Church,  by  a  mem- 
ber of  the  Prefr^ytery  appointed  for  that  pur- 
pofe,  immedia':ely  after  public  worihip  ;  fo  that. 
at  leaft.  two  fabbarhs  fhall  intervene,  betwixt 
the  citation,  and  the  meeting  of  the  Prefbyt^y 
St  which  the  caufe  of  tranflation  is  to  be  confi- 
dcred. The  Prefbytery,  being  met,  and  having 
heard  the  parties,, fhall,  upon  the  whole  view  of 
the  cafe,  either  contmue  him  in  his  former 
charge,  or  tranflate  him,  as  they  fhall  deem  to  be 
moil  for  the  peace  and  edification  of  the  Church; 
or  refer  the  whole  affair  tothe  Synod,  at  their 
next  meeting,  for  their  advice  and  direction. 


When 


(      29      ) 

Mode  of  pro-  When  the  Congregation,  calHng 
ctciure  wnen  ^  fettled  Miniilcr,  u  withm  the  li- 
me   M.n.hei-         .^        r  u        o      n  t.        r- 

is  of  another  mits  oi  anothcr  rrelbytery,  that  Con- 
prcibyteiy.  gi-<«gation  {hall  obtain  leave,  from  the 
Prefbytery  to  which  they  belong,  to  apply  to  the 
Prcfbytery  of  which  he  is  a  Riember  :  And  that 
Prefbytery,  having  cited  him  and  his  Congrega- 
tion as  before  directed,  ihall  proceed  to  hear  and 
jiTue  the  caufe.  If  they  agree  to  the  tranilation, 
they  Ihatl  releafe  him  from  his  prefent  charge  ; 
and  having  given  him  proper  teftimonials,  fnall 
require  him  to  repair  to  that  Prefbytery,  within 
the  bounds  of  which  the  Congregation  calling 
bira  lies,  that  the  proper  fteps.  may  be  taken  for 
his  regular  fc  tlement  in  that  Congregation  : 
And  the  Prefbytery,  to  which  the  Congregation 
belongs,  having  received  an  authenticated  cer- 
tificate of  his  releafe,  ui:der  the  hand  oi  ihe 
Cl^rk  of  that  Prefo)  t  ry,  ihall  proceed  to  in- 
flal  him,  in  the  Congregation,  as  foon  as  conve- 
nient. Provided  always^  that  no  Bifliop  orPaf- 
tor  iliall  be  tranilated,  wiihout,  his  own  con.ent 
previoufiy  obtained. 

inftaiment  Whcn  any  Minifter  is  to  be  fettled  in  a 
conftituces  Congrcgatlon,  the  infialment.  which  con- 
leUuon&c.  ^*^s  in  conftltuting  a  paf'oral  relation  be- 
tween him  and  the  people  of  that  parti- 
cular Church,  may  be  performed,  either  by  the 
Prefbytery,  or  by  a  Committee  appointed  for 
that  purpofe  ;  as  may  appear  moff  expedient : 
and  the  follov^'ing  order  fliall  be  obferved 
therein. 

Notice  of  the  ^  day  fhall  be  appointed  for  the 
day  riuft  be  infialment,  at  fuch  time  as  miay  appear 
^'^^"*  mod:  convenient,  and  due  notice  there- 

of given  to  the  Congregation. 

When 


C    3=    > 

A  Sfrmon  WbcH  the  Prefb^tcry,' or  Comniit- 
fhai!  be  dell-  tee,  (hall  be  convened  and  conflitn- 
^^'^"*  *'  ted,  on  the  day  appointed,  a  fermon 
(hall  be  delivered,  by  fome  one  of  the  members 
prtvijufly  appointed  thereto  ;  immediately  after 
^f-hich,  the  Bilhop,  who  is  co  prefide,  (hail  ftate 
to  the  Congregation  the  deiign  of  their  meeting 
and  briefiy  recite  the  proceedings  of  the  Pref- 
bytery  relative  thereto.  And  then,  addreffing 
himfelf  to  the  Minijler  to  be  inflalled,  {hail  pro- 
pofe  to  him  the  following  or  firailar  queftions: 
irft.iment  ^*  Areyou  now  willing  to  take  the 

confiits  in  charge  oi  this-  Congregation,  as  their 
r^emLsof  Pallor,  agreeably  to  your  declaration 
Miriiicr  and  at  accepting  their  Call  r 

c  p  e.  jj-^  -Q^  ^^^  confcientioinly  believe"^ 

and  declare,  as  far  as  you  know  your  own  hearty 
that,  in  taking  upon  yon  this  charge,  you  are 
influenced  by  a  fmcers  deiire  to  promote  the 
glory  of  God,  and  the  good  of  his  Church  ? 

III.  Do  you  foiemnly  promife,  that,  by  the 
ajfy'iance  of  the  grace  of  God,  you  will  endea- 
vour faithfully  to  difcbarge  all  the  duties  of  a 
Paftor  to  this  Congregation,  and  will  be  careful, 
to  maintain  a  deportment  in  all  rcfpe£ls  becom- 
ing a  Minifter  of  the  Gofpel  of  Chrift,  agreea- 
bly to  your  Ordination  engagements  ?  J  o  all 
thefe  having  received  farisf^ftory  anfwcrs.  He 
rtiall  propofe  to  the  People  the  fame,  or  like 
quellions,  as  thofc  directed  under  the  head  of 
ordination  ;  which  having  been  alfo  fatisfaci:o- 
rily  anfwercd,  by  holding  up  their  right  hand, 
in  tefbmony  of  aiTcnt,  He  iliali  folcmnly  pro- 
nounce and  declare  the  faid  Minifter  to  be  regu- 
larly conHiiuted  the  Paftor  of  that  Congrega- 
tion. 


C   31   ) 

tion.  A  charge  tfiall  then  he  given  to  both  par- 
tics,  as  directed  m  the  aitair  of  ordination  ;  and, 
after  prayer,  and  fmging  a  pfalm  adapted  to  the 
tranfa^lJon,  the  Congreg.:tion  fliall  be  difmilTed 
with  the  ufual  benediction. 
llildl  o/flf  ^^  ^^  highly  becoming,  that,  after  the 
niiiies  fhaii  folemniry  of  the  indaiment,  the  heads 
give      their  Qf  Pamilies  of  that  Con^rregation  who 

riant  hand  to  in 

thth  Minif  are  then  prefcnt,  or  at  lealt  the  Elders, 
^^'*  and  thofe  appointed  to  take  care  of  the 

temporal  concerns  of  that  Church,  fhould  come 
forward  to  their  Pailor,  and  give  him  their  right 
hand,  in  token  of  cordial  reception  and  affec- 
tionate regard. 

Of  rejtgni7ig  a   Pajloral  Charge. 

TheCongrc-  When  any  Mimjier  fliall  labour 
be  cited  and  Under  fuch  gnevanc's,  in  his  Congre- 
heara.  gatiou,  as  that  hc  Ihall  defire  leave  to 

refign  his  pafloral  charge,  the  Preibytery  fliall 
cite  the  Congregation  to  appear,  by  their  Com- 
milTioncrs,  at  their  next  meeting,  to  jQiew  caufe, 
if  any  they  have,  why  the  Prefbytery  ihould  not 
accept  the  refignation.  If  the  Congregation  fail 
to  appear,  or  if  their  reafons  for  retainino:  their 
Pallor  be  deemed  by  the  Prefbytery  infufficienr, 
he  fhall  have  leave  granted  to  refign  his  pafloral 
charge  j  of  which  due  record  ihail  be  made, 
and  that  Church  fhall  be  held  to  be  vacant,  till 
fupplied  again,  in  an  orderly  manner,  with  ano- 
ther Minifies  :  And  if  any  Congregation  fhall 
defire  to  be  releafed  from  their  Paflor,  a  fmiilar 
procefs,  mutatU  mutandis^  fliall  be  obferved. 

Of 


(    3^     ) 
Of  Mijp.ons, 

When  vacancies  become  fo  numerous,  in  anj^ 
Prcfbytery,   that  they  cannot  be  fupplied  with 
the  frequent  adminiflration  of  the  Word  and  or- 
dinances, it  (hall  be  proper  for  fuch  Prcfbytery, 
or  any  vacani  Congregation  within  theii-boundsj 
with  the  leave  of  the  Prefbytery,  to  apply  to  a- 
ny  other  Prefbytery,  or  to  any  Synod,  or  to  the 
General  Council,  for  fuch  affidance  as  they  can 
afford.     And,  when  any  Prefbytery  fhall  fend 
any  of  their  Mlniflers  or  Probationers  to  difl^mt 
vacancies,  the  MilTionary  fhall  be  ready  to  pro- 
duce his  credentials  to  the  Prefbytery   or  Pref- 
byteries,  through  the  bounds  of  which  he  may 
pafs,  or  at  leaft  to  a  Committee  thereof,  and  ob- 
tain their  approbation.     And  the  General  Coun- 
cil may,  of  their  own  know^ledge,  fend  miflions, 
to  any  part,  to  plant  Churches,  or  to  fupply  Ta- 
cancies  :  And,  for  this  purpofc,  may  dire<fl  any 
Prefbytery  to  ordain    EvangcliJIs^    or  Miui/iers 
without  relation  to   particular  Churches  :    Pro- 
vided always^  that  fuch  miiTions  be  made  with 
the  confent  of  the  parties  appointed  ;  and  that 
the  Judicatory  fending  them  make  the  neceiTary 
provifion   for  their  fupport  and  reward  in  the 
performance  of  this  fervice. 

Of  Moderators, 

A  Mo<ierator  It  is  equally  necelTary  in  the  Judi- 
rcceirary.  ^atoHcs  of  thc  Church,  as  in  other 
aiTemblies,  that  there  fliould  be  a  Moderator  or 
Prefident ;  that  the  bufmefs  may  be  condu£led 
with  order  and  difpatch. 

Thc 


(    33    ) 

r***  nd^^dilt  '^^^  Moderator  is  to  be  confidered 
of  the  Mode-  as  poffeffing,  by  delegation  from  the 
lator.  whole  body,   all   authority   neceffary 

for  the  prefervation  of  order  y  for  convening 
and  adjourning  the  Judicatory  ;  and  direding 
its  operations  according  to  the  rules  of  the 
Church.  He  is  to  propofe  to  the  Judicatory 
every  fubjeft  of  deliberation  that  comes  before 
them..  He  may  propofe  what  appears  to  him 
the  mod  regular  and  fpeedy  way  of  bringing  a- 
ny  bufmefs  to  ifTue,  He  fhall  prevent  the  mem-, 
bers  from  interrupting  each  other  ;  and  require 
them^.  in  fpcaking,  always  to  addrefs  the  Chair. 
He  (hall  prevent  a  fpeaker  from  deviating  from 
the  fubjefl  ;  and  from  ufmg  perfonal  reflections. 
He  (hall  filencc  thofe  who  refufe  to  obey  order. 
He  fhall  prevent  members  who  attempt  to  leave 
the  Judicatory  without  leave  obtained  from  him. 
He  {hall,  at  a  proper  feafon^  when  the  delibera- 
tions are  ended,  put  the  queftion  and  call  the 
votes,.  If  the  Judicatory  be  equally  divided  he 
ftiall  poffefs  the  cafling  vote. ..  If  he  be  not  will- 
ing to  decide,  he  fhall  put  the  quellion  a  fecond 
time  :  and  if  the  Judicatory  be  again  equally 
divided^  and  he  decHne  to  give  his  vote,  the 
queflion  fhall  be  lofl..  In  all  qusflions  he  fliall 
give  a  concife  and  clear  flate  of  the  objecfl  o£ 
the  vote  j  and  the  vote  being  taken,  fliall  then  de- 
clare how  the  queflion  is  decided.  And  he  fhall 
likcwifc,  whe7i  properly  advifed^  convene  the  Ju- 
dicatory, by  his  circular  letter,  before  the  ordi- 
nary time  of  meeting. 

The  Minifter  The  Paftor  of  the  Congregation 
Sr  o/fh"  ^^^1  always  be  the  Moderator  of  the 
Church  Sef  Church  SefTion  ;  except  when,  for 
'''^"*  prudential  reafoas,  it  may  appear  ad- 

E  vifcabic 


(    34    ) 

vrfeable  that  fom^  other  Miniflcr  fliould  be  ItivU 
ted  to  prefide  :  in  which  cafe  the  Paftor  may, 
wrth  the  concurrence  of  the  SeiTion,  invite  fuch 
other  Minifter  as  they  may  fee  meet,  belonging 
to  the  fame  Prefoytery,  to  prefide  in  that  affair. 
In  this  Judicatory,  therefore,  the  Moderator  is 
continual  :  but,  in  the  vacancy  of  any  Church, 
,  the  Moderator  fcall  be  the  Minifler  feat  to  them 
by  the  Prefbytery  ;  or  invited  by  the  Seflion  to 
prefide  on  a  particular  occafion.  In  Congrega- 
tions, where  there  are  Colleagues,  they  fhall, 
when  prefent,  alternately  prefide  in  the  Seflion. 

The  ivfodera-  Thc  Modcrator  of  the  Prefbytery 
ther"judfca-  ^^^^^  ^^  CQofen  from  year  to  year,  or 
tone*  how  to  at  every  meeting  of  the  Prefbytery, 
bechofen.  ^^  ^^^  Prefbytery  may  think  befl. 
The  Moderator,  of  the  bynod,  and  of  thc  Gen- 
eral Council,  fhall  be  cbofen  at  each  meeting 
of  thofe  Judicatories  :  and  the  laft  Modcratoc- 
prefent  (hall  open  the  meeting  with  a  fcrmon, 
and  (hall  hold  the  chair  till  a  new  Moderator  be 
chofca. 

Of  Privilege. 

It  {hall  be  the  privilege  of  any  member  of  a 
Judicatory  to  fpeak,  in  his  proper  order,  to  any 
qucftion,  wit/j  leave  from  the  Moderator.  Thc 
Moderator  Ihall  give  leave  to  the  perfon  who 
firft  rifes  :  but  if  two,  or  more  members,  are 
judged  to  have  rifen  at  the  fame  time,  the  Mo- 
derator (liall  determine  which  fliall  fpeak  firft. 
i^ny  member  (hall  have  a  right  to  propofe  any 
qucftion,  relative  to  the  bufmefs  of  the  Churchy 
er  to  thc  interefts  of  religion,  and  to  have  it  put 
to  Vote  i  provided  only,  that  his  motion  be  fc- 

condcd 


X    25    ) 

condcd  by  another  member.  If  any  member 
conceive  his  privelcges  to  be  unjuflly  controuled 
by  the  Moderator,  he  may  appeal  to  the  Judica- 
tory, who  fhall  determine  the  point  of  privilege 
by  a  vote  ;  and  the  Moderator  and  member 
muft  fubmit  to  the  fuiFrage  of  the  Judicatory. 

Of  Clerks, 

Every  Judicatory  fliall  choofe  a  Clerk,  to  re*, 
cord  their  tranfa^lions,  whofe  continuance  fhall 
be  during  pleafure.  It  {hall  be  the  duty  of  the 
Clerk,  befides  recording  the  tranfa^lions,  to  pre- 
ferve  them  carefully  ;  and  to  grant  extra£]:s  from 
them,  whenever  properly  required  :  and  fuch 
extracts,  under  the  hand. of  the  C\ttk^Jhall  be 
confidered  as  authentic  vouchers,  of  the  fad 
which  they  declare,  in  any  ecclefiaftical  Judica- 
tory, and  to  every  part  of  the  Church. 

Of  vacant  Congregations  offembUng  fer  Public 
Worjljip. 

Confidenng  that  the  number  of  our  Congre- 
gations is  fo  greatly  fuperior  to  the  number  of 
Minijiers  who  are  to  fupply  them,  and  that  this 
difproportion  is  daily  increafmg,  in  the  extend- 
ed and  growing  fettleraents  on  the  frontiers  ; 
and  confidcring  the  great  importance  of  weekly 
afTembling  the  people,  for  the  public  worfliip  of 
God  ;  in  order  thereby  to  improve  their  know- 
ledge ;  to  confirm  their  habits  of  worftiip,  and 
their  defire  of  the  public  ordinances  ;  to  aug- 
ment their  reverence/cr  the  mojl  high  God ;  and 
to  promote  the  charitable  alTe^iions  which  unit;c 
men  moll  firmly  in  fociety  :  It  is  recommended, 
that  every  vacant  Congregation  meet  together, 

on 


C    36    ) 

on  the  Lord's  day,  at  one  or  more  places,  for 
the  purpofe  of  ^rajcT^ftnging  praifes,  and  read- 
ing the  holy  Scriptures,  together  with  the  works 
of  fuch  approved  Divines,  as  the  Prefbytery, 
within  whofe  bounds  they  arc,  may  recommend, 
and  they  may  be  able  to  procure  ;  and  that  the 
Elders  or  Deacons  be  the  perfons  who  fliall  prc- 
fide,  and  felecfi:  the  portions  of  Scripture,  and  of 
the  other  books,  to  be  read  ;  and  to  fee  that 
the  whole  be  condu6led  in  a  becoming  and  or« 
derly  manner. 

Vf  Commijfioners  to  the  General  CounciL 

commi(r«.ners  '^he  CommifTioners  to  the  Gene- 
ihaii  be  ap-  ral  Councii  jfhall  always  be  appoint- 
ftatc"  mating  cd,  by  the  Prefbytery  from  which 
of  the  Prcfby-  they  comc,  at  its  laft  flated  meeting 
"'^*  immediately  preceding  the    meeting 

of  the  General  Council  ;  provided,  that  there 
be  a  fufEcient  interval,  between  that  time  and 
the  meeting  of  the  Council,  for  the  CommifTi- 
oners to  attend  their  duty  in  due  feafon  :  other- 
wnfe,  the  Prefbytery  may  make  the  appointment 
at  any  flated  meeting,  not  more  than  feven 
months  preceding  the  meeting  of  the  Council. 
And  as  much  as  pofTible  to  prevent  all  failure 
in  the  reprefentation  of  the  Prefbyteries,  arifmg 
from  unforefeen  accidents  to  thofe  firft  appoint- 
ed, it  may  be  expedient  for  each  Prefbytery,  ia 
the  room  of  each  Coramiflioner,  to  appoint  alfo 
an  alternate  Commiffioner,  to  fupply  his  place, 
in  cafe  of  neceffary  abfence. 
Form  of  a  Each  CommifTioner,  before  his 
commiffion.   ^^^^  ^^^jj  ^^  enrolled  as  a  member  of 

the  Council,  Ihall  produce,  from  his  Prefbytery, 


(    37     ) 

commlffion  under  the  hand  of  the  MocJerator 
and  Clerk,  in  the  following  or  like  form  :  viz. 

"  The  Prefbytery  of  being  met  at 

on  the  day  of  doth 

hereby  appoint  Biihop  of  the 

Congregation  of  [or  ruling 

Elder  in  the  Congregation  of  as 

the  cafe  may  be  ;]"  (to  which  the  Prefbytery 
may,  if  they  think  proper,  make  a  fubflitution  in 
the  following  form,  "  or  in  cafe  of  his  abfence, 
then  Bifhop  of  the  Congre- 

gation of  [or  ruling  Elder 

in  the  Congregation  of  as  the  cafe  may 

be  ;]")  to  be  a  CommiiTioner,  on  behalf  of  this 
Prefbytery,  to  the  next  General  Council  of  the 
Prefbyterian  Church  in  the  United  States  of  A- 
merica,  to  meet  at  on  the 

day  of  A.  D.  or  wherever,  and 

•whenever  the  faid  Council  may  happen  to  fit  ; 
to  confult,  vote,  and  determine,  on  all  things 
that  may  come  before  that  body,  according  to 
the  principles  and  conftitutions  of  this  Church, 
and  the  Word  of  God.  And  of  his  diligence 
herein,  he  is  to  render  an  account  at  his  return. 
Signed,  by  order  of  the  Prefbytery, 

Moderator, 
Clerk.'* 

And  the  Prefljytery  fliall  make  record  of  the 
appointment. 

Commiffions  Thcfc  commiilious  fliall,  if  poiTible, 
J/'.^r  ^11'  be    delivered    to   the    Clerk    of  the 

vcred  to    the 

Clerk  at  the  Couucil,  iu  propcr  fcafou,  thai  he  may 

Srft  Seffion.      j^^^,^  ^|^^    ^.^jj^     ^^    ^^^  Council     COm- 

plaed  before  the  firfl  feiTion.     CommiiTions,  not 
produced  at  the  opening  of  the  Council^  fiiall  after- 
wards 


(    38    )     .  . 

T^rds  hz  delivered  only  in  the  intervals  between 
tht  fcflions.  Every  CommiJJiorier  (hall  have  a 
right  to  deliberate  in  the  Council  ;  but  none 
fiiail  be  entitled  to  vote,  until  their  names  have 
been  enrolled  by  the  Clerk,  and  their  commif- 
fions  publicly  read,  and  filed  among  the  paper? 
of  the  Council. 

The  Council       The  General  Council   fhall   meet, 
fliaii      me.t  at  Icaft,  once  in  every  year,   on   the 
year.  Tucfday  of  and 

afterwards  on  their  own  adjournments.  If  there 
be  not  a  fufficient  number,  for  the  tranfaftron 
ofbufinefs,  convened  before  12  o'clock^  on  that 
day,  thofe  who  are  prefent  fhall  have  power  to 
adjourn,  from  day  to  day,  till  a  fufficient  num- 
ber fliall  have  met  to  conftitute  a  Council. 
And  fhall  be  ^^  ^^  ^^7?  ^^  w^iich  thc  Gccera! 
opened  wiih  Council  flands  adjourned,  and  be- 
tween the  hours  of  eleven  and  twelve, 
the  Moderator  of  the  lafl  General  Council,  if 
prefent  ;  or,  in  cafe  of  his  abfence,  t^ie  fcnior 
Minijhr  prefent,  fhall  open  thc  meeting  with  a 
fermon.  After  fermon,  the  Members  being 
in  the  houfe  where  the  Council  is  to  hold  its 
fefTions,  the  fame  Minljier  who  preached  fhall, 
by  prayer,  publicly  implore  the  blcrfTmg  and  di- 
rciflion  of  Almighty  God  ;  and  fhall  co'itinue  to 
prefide  till  a  new  moderator  be  chofen.  For 
this  purpofe  he  fhall  call  for  thc  commifTions  of 
thofe  prefent  ;  which  being  read,  and  the  names 
of  the  Members  enrolled  in  order,  if  there  he  s 
^lorum^  they  fhall  chufe  a  Moderator. 
Modftofdif-  Each  feffion  of  the  Council,  as  of 
giving  the  111]  the  other  judicatories  of  thc 
Church,  fhall  be  introduced  and  con- 
cluded with  prayer.     And  the- whole  bufmcfs  of 

the 


(    39    ) 

the  Council  ht\ngjinifhedj  and  the  vote  being 
taken  for  diffolving  the  prefent  Council,  the 
Moderator  (hall  fay  from  the  Chair  :  "  ^y  ^i^*' 
tue  of  the  authority  delegated  to  me  by  the 
Church,  letJ:his  General  Council  be  dilTolved  ; 
and  I  do  hereby  dilToIve  it,  and  require  another 
Council,  chofen  in  the  fame  manner,  to  meet  at 

on  the  day  of 

A.  D.  ."     After  which   he  fliall  pray, 

and  return  thanks  to  God  for  his  great  mercy 
and  goodnefs,  and  pronounce,  oa  thofe  prefent, 
the  /jpojiolic  benedi£lion. 

Expences    of         ^^  ^^^^^^  ^^  ^^^  ^^   poffible,  tO   prO- 

Delegate?  to  cure  a  refpe£i:able  and  full  delegation 
be  defrayed,  ^^  ^|j  ^^^  Judicatories,  it  is   proper, 

that  the  e xpences  of  Minifters  and  Elders,  in 
their  attendance  on  thcfe  Judicatories,  be  de* 
frayed,  by  the  bodies  which  they  rcfpe£livdy 
reprefent. 

Forms  ofProcefs  in  the  Judicatories  of  this  Church. 

"With  regard  to  Scandals,  or  offences  that 
may  arife  in  our  Churches,  we  agree  to  obfervc 
the  following  rules  of  proceeding. 

I.  Inafmuch  as  all  baptized  perfons  are 
Members  of  the  Church,  they  are  under  its 
care,  and  fubje<fl  to  its  government  and  difci- 
pline  ;  and,  when  they  have  arrived  at  the  years 
of  difcretion,  they  are  bound  to  perform  all  the 
duties  of  Church-memberso 

II.  No  accufation  fhall  be  admitted,  as  the 
foundation  of  a  procefs  before  an  ecclefiaftical 
Judicatory,  but  where  fuch  offences  arc  alledg- 
ed,  as  appear,  from  the  Word  of  God,  to  merit 
;he  public  notice  and  cenfure  of  the  Church  : 

andj 


(     40     ) 

and,  in  the  accufation,  the  times,  places,  and 
circumflanccs,  ftiould  be  afcertained,  if  poflible  5 
that  the  accufed  may  have  an  opportunity  to 
prove  an  alibi  ;  or  to  extenuate,  or  alleviate  his 
crime. 

III.  No  complaint  or  information,  on  the 
fubjeci:  of  perfonal  and  private  injuries,  fliall  be 
admitted  ;  unlefs  thofe  means  of  reconciliation, 
apd  of  privately  reclaiming  the  offender,  have 
been  ufed,  which  are  required  by  Chrifl,  Mat. 
XVIIL  15,  16.  And,  in  all  cafes,  the  ecclefia- 
flical  Judicatories,  in  receiving  accufations,,  in 
condudling  proccfTes,  or  inili£ling  cenfures, 
ought  to  avoid,  as  far  as  poffible,^  the  divulging 
of  offences,  to  the  fcandal  of  the  Church  :  be- 
caufe  the  unneceffary  fpreading  of  fcandal  har- 
dens and  enrages  the  guilty,  grieves  the  godly, 
and  difhonours  religion.  And  if  any  private 
Chriftian  ihall  induftrioufly  fpread  the  know- 
ledge of  an  offence,  unlefs  in  profecuting  it  be- 
fore the  proper  Judicatories  of  the  Church,  he 
fhall  be  liable  to  cenfure,  as  an  uncandid  flan-^ 
derer  of  his  brother. 

IV.  When  complaint  is  made  of  a  crime, 
cognizable  before  any  Judicatory,  na  more  fliail 
be  done  at  the  iirft  meeting,  unlefs  by  confent 
of  parties,  than  to  give  the  accufed  a  copy  of 
each  charge  with  the  names  of  the  witnciTes  to 
iupport  it  ;  and  a  citation  of  all  concerned,  to 
appe;Lr  at  the  next  meeting  of  the  Judicatory, 
to  have  the  matter  fully  heai"d  and  decided: 
Notice  fhall  be  given  to  the  parties  concerned, 
at  Icaft  ten  days,  prcviouily  to  the  meeting  of 
the  Judicatory. 

V. 


(     4i      ) 

^,  The  Judicatory,  in  many  caf-s,  may  find 
k  more  for  edification,  to  lend  fome  Members  to 
converfe,  in  a  private  manner,  wirh  the  acculcd 
perfon  ;  and,  if  he  confcfs  guilt,  to  endeavo^-i^ 
to  bring  him  to  repentance  ;  than  to  proceed 
hnmediately  to  citation, 

VI.  When  an  accufed  perfon,  or  a  witnefs, 
refufes  to  obey  the  citation,  he  fhail  be  cited  a 
fecond  and  a  third  time  ;  and  if  he  Hill  continue 
to  refufe,  he  iliall  be  excluded  from  the  com- 
munion of  the  Church,  for  his  contumacy  ^  uu^ 
til  he  repent. 

VIL  No  crime  fhall  be  coufidercd  as  eftablifh- 
cd  by  a  fmgle  witnefs. 

VIII.  The  oath,  or  aiHrmation,  to  be  taken 
by  a  wimefs,  fliall  be  in  the  following,  or  like 
terms  :  '"'  /  folemnly  promife,  in  the  prcfcncc 
of  the  omnifcient  and  heart-fearohing  God,  that 
/will  declare  the  truth,  the  whole  truth,  aiid 
nothing  but  the  truth,  according  to  the  beft  of 
my  knowledge,  in  the  matter  in  which  /  am  call- 
ed to  witnefs,  as  /  fliall  anfvver  it  to  the  great 
judge  of  quick  and  dead." 

IX.  The  trial  fliall  be  open,  fair,  and  impar- 
tial :  the  witnefTes  fnall  be  examined  in  the 
prefence  of  the  accufed,  or  at  lead  after  he  fliall 
have  received  due  citation  to  attend  ;  and  he 
ihall  be  permitted  to  aik  any  queflions  tending 
to  his  own  exculpation. 

X.  No  witnefs,  afterwards  to  be  examined, 
fhail  be  prefent,  during  the  examination  of  mo- 
ther witnefs,  on  the  fame  caufe. 

XL  The  teflimony,  given  by  witrieiTes,  mull 
be  faithfully  recorded,  and  read  to  them,  for 
their  approbation  or  fubfcription. 

F  XII. 


(      42       ) 

XII.  The  judgment  fnall  be  regularly  enter- 
ed on  the  records  of  the  Judicatory  ;  and  the 
parties  fhall  be  allowed  copies  of  the  whole  pro- 
ceedings, if  they  demand  them  :  And,  in  cafe  of 
references  or  appeals,  the  Judicatory  appealed 
from  fhall  fend  authentic  copies  of  the  whole 
procefs  to  the  higher  Judicatories. 

XIII.  The  perfon  found  guilty  fhall  be  ad- 
monifhed,  or  rebuked,  or  excluded  from  Church 
privileges,  as  the  cafe  fhall  appear  to  dcferve  ; 
sind  this  only  till  he  give  fatisfa£lory  evidence  of 
repentance. 

XIV.  The  fenrence  fhall  be  publifhed,  only 
in  the  Church  or  Churches  which  have  been  of- 
fended :  or,  if  it  be  a  matter  of  fmall  import- 
ance, and  it  fhall  appear  rnofl  for  edification 
not  to  publifh  it,  it  may  pafs  only  in  the  Ju- 
dicatory. 

XV.  Such  grofs  oHenders,  as  wnll  not  be  re- 
claimed by  the  private  or  public  admonitions  of 
the  Church,  arc  to  be  cut  off  from  its  commu- 
nion, agreeably  to  our  Lord's  direction.  Mat. 
XVIJL  17.  and  the  Apoftohc  injunflion  refpeft- 

ing  the  incefluous  perfon,    /  Cor,    V,  i 5. 

But  as  this  is  the  higheft  ccnfure  of  the  Church, 
and  of  the  mofl  folemn  nature,  it  is  not  to  be 
infliSled^  v/ithout  the  advice  and  confent  of,  at 
leafl,  the  Prefbytery  under  \Yhofe  care  the  par- 
ticular Church  is,  to  which  the  olFender  belongs  ; 
or  the  advice  of  a  higher  Judicatory,  as  the  cafe 
nay  appear  to  require. 

XVI.  All  procefTes,  in  cafes  of  fcandal  fhall 
commence,  within  the  fpace  of  one  year,  after 
the  crime  fhall  have  been  committed  ;  imlcfs 
i:  ffca]]  have  become  recently  flagrant. 

XVIL 


(     43     ) 

XVII.  When  any  Member  fhall  remove  from 
brie  Congregation  to  another,  he  ihall  prodace 
proper  teflimonials  of  his  Church-memberfhip^ 
before  he  be  admitted  to  Church-privileges  ; 
iinlefs  the  Church,  to  which  he  removes,  has  o- 
ther  fatisfadtory  means  of  information. 

Of  Procefs  againji  a  Bijhop  or  Minijler^ 

^  As  the  fuccefs  of  the  Gofpel,  in  a  great  mea- 
iure,  depends  upon  the  credit  and  good  report  of 
its  Minifters,  each  Prefbytcry  ought,  with  the 
grcateft  attention,  to  watch  over  all  their  Mem- 
bers ;  and  to  be  careful  to  cenfure  them,  when 
neceffary,  with  impartiality  ;  cither  for  perfonal 
crimes,  which  they  may  commit  in  common  with 
other  men  :  or  thofe  that  arc  vocational,  arifm?^ 
from  the  manner  in  which  they  may  difcharge 
their  important  office. 

L  Procefs,  againfi:  a  Gofpel  Miniflerj  fliall 
always  be  entered  before  the  Prefbytcry  oF 
which  he  is  a  member  :  But^  in  cafe  of  crimes 
committed  without  the  limits  of  tKat  Prefbytery, 
evidence  iliall  be  taken,  at  the  inftance  of  the 
Prefbytery  within  which  the  offence  has  been 
committed  ;  and  the  whole  proof,  authentica« 
ted  under  the  hand  of  the  Moderator  and 
Clerk,  fliall  be  tranfmitted  to  the  Judicatory  bc« 
fore  which  he  is  to  be  tried. 

II,  Procefs,  againil  a  Gofpel  Minifter,  fliall 
not  be  entered  upon  ;  unlefs  fome  pcrfon  or 
pcrfons  undertake  to  make  out  the  charge  ;  or 
when  common  fame  fo  loudly  proclaims  the  fcan^ 
ial,  that  the  Prefbytcry  find  it  neceffary  to  pro* 
fecute,  and  fearch  into  the  matter,  for  the  ho« 
Hour  of  religion. 


(     44     ) 

HI.  The  fuccefs  of  the  Gofpel  greatly  de- 
pends on  the  imblewiJJoed  character  of  its  Miyii- 
n'lfiers^  iheir  foundnefs  in  the  Faith,  and  holy, 
and  exemplary  converfation.  It  is  the  duty  of 
ail  Chriilians  to  be  very  cautious  in  taking  up  aa 
ill  report  of  any  man,  but  efpecially  of  a  Mini- 
Iter  of  the  Gofpel.  If,  therefore,  any  man 
know  a  Minifler  guilty  of  a  private  cenfurable 
fault,  he  Ihould  v/arn  him  in  private  ;  but  if 
he  perfiil  in  it,  or  it  become  public,  he  ftiould 
apply,  to  fome  other  Biiliop  of  the  Prefbytery, 
for  his  advice  in  the  matter. 

iV.  When  complaint  is  laid  before  the  Pref- 
hytery,  it  mufl  be  reduced  to  writing,  and  no- 
thing i-arther  be  done  at  the  firfl:  meeting,  unlefs 
by  confent  of  parties,  than  giving  the  Minifler 
a  full  copy  of  the  charges,  with  the  names  of 
the  witneiTes  annexed  thereto  ;  and  citing  all 
parties,  and  their  witneiTcs,  to  appear  and  be 
heard  at  the  next  meeting  ;  which  meeting 
ihall  nor  be  fooner  than  ten  days  after  fuch 
citation. 

V.  At  the  next  meeting  of  the  Prefbytery, 
the  charges  mud  be  read  to  him,  and  his  an- 
fwers  heard  and  recorded.  If  it  appear  necefla- 
ly  to  proceed  farther,  the  Prefbytery  ought  to 
labour  to  bring  him  to  confeiEon  ;  and  if  he 
conftfs,  and  the  matter  he  bafc  and  flagitious  ; 
fuch  as  drunkennefs,  unclcannefs,  or  crimes  of  a 
higher  nature  ;  however  penitent  he  may  ap- 
pear, to  the  fatisfa6tion  of  all,  the  Prefbytery 
mull:,  without  delay,  fufpcnd  him  from  the  ex- 
crcife  of  his  office,  or  depofe  him  from  the  mi- 
pifhy  ;  and  appoint  him  a  due  time  to  confefs 
publicly  before  the  Congregation  offended,  and 
to  profefs  his  repentance. 

VI 


(    45     ) 

VI.  The  profecutor  ftoall  be  pre v loufly  watn- 
€d,  that,  if  he  fail  to  prove  the  charges,  he  mull 
himfelf  be  cenfared,  Jis  a  flanderer  of  the  Gof- 
pel  miniflry. 

VIL  If  a  Minifter,  accufed  of  atrocious 
crimes,  being  three  times  duly  cited,  fhall  refufe 
to  attend  the  Prelbytery,  he  muft  be  immediate- 
ly fufpended  :  and  if,  after  a?2otber  citation^  he 
{till  refufe  to  attend,  he  flrall  be  depofed  as  con- 
tumacious. 

VIII.  If  the  Minifler,  when  he  appears,  will 
not  confefs,  but  denies  the  fafls  alledged  againft 
him  ;  if,  on  hearing  the  witneiTes,  the  charges 
appear  important  and  well  fupported,  the  Pref- 
bytcry  muft,  neverthelefs,  cenfure  him  ;  and 
fufpend  or  depofe  him,  according  to  the  nature 
of  the  offence. 

IX.  Herefy  and  fchifm  may  be  of  fuch  a  na- 
ture as  to  infer  depofition.  :  but  errors  ought  to 
be  carefully  confidered  ;  whether  they  flrike  at 
the  vitals  of  religion,  and  are  induftriouily 
fpread  ;  or  whether  they  arife  from  the  weak- 
nefs  of  the  human  underflanding,  and  are  not 
likely  to  do  much  hurt. 

X.  A  Minifter^  under  proceft  for  herefy  or 
fchifm^  fliould  be  treated  with  chriftian  and  bro- 
therly tendernefs  ;  frequent  conferences  ou^ht 
to  he  held  with  him^  and  proper  admonitions 
adminiftred  :  yet^  in  fome  more  dangerous  cafes, 
fufpenfion  becomes  neceffaryj  but  a  Synod  fliould 
be  confulted  in  fuch  cafes. 

XL  If  the  Preibytery  find,  on  trial,  that  the 
matter  complained  of  amounts  to  no  more  than 
fuch  a6ls  of  infirmjty,  as  may  be  amended  and  the 
People  fatisfied,  fo  as  little  or  nothing  remains  to 
hinder  his  ufefulnefs  ;  they  fliall  take  all  pru- 
dent meafures  to  remove  the  offence. 

XII. 


(     46     ) 

XIL  A  Minlfter,  depofed  for  fcandalous 
condu^l,  may  not  be  reftored,  on  his  dccpefl 
forrow  for  fm,  without  fomc  time  of  eminent  and 
exemplary,  humble  and  edifying  converfation, 
to  heal  the  wound  made  by  his  fcandal. 

XIII.  As  foon  as  a  Miniller  is  depofed,  his 
Congregation  fliall  be  declared  vacant* 


(    47    ) 
CONFESSION   OF  FAITH. 

Chap.    XX. 

IVc     And  becaufe  the   powers  which   God 
hath  ordained,  and  the  Hberty   which    Chrift 
hath  purchafcd,  are  not  intended  by  God  to  de- 
flroya  but  mutually  to  uphold  and  preferve  one 
another;  they   who,  upon   pretence  of  Chrif- 
tian  liberty,  fhall  oppofe  any  lawful   power,  or 
the  lawful  exercife  of  it,  whether  it  be  civil  or 
ecclefiaftical,  refifl  the  ordinance  of  God.     And 
for  their  publiihing  of  fuch  opinions,  or  main^. 
taining  of  fuch  practices,  as  arc  contrary  to  the 
light    of  nature,   or  to  the  known  principles  of 
Chriftianity,  whether  concerning  faith,  worfhip, 
or  conversation  ;  or  to  the  power  of  godiinefs  ; 
or  fuch  erroneous  opinions  or  practices, as  either, 
jn  their  own  nature,   or  in  the  manner  of  pub- 
liihing or  maintaining  them,  are  deflru£live  to 
the  external  peace  and  order  which  Chrift  hath 
eftabliflied  in  the   Church  ;  rhey  may  lawfully 
be  called  to  account,  and  proceeded  againfl  hj 
t\ic  cenfures  of  the  Church. 

Chap.     XXIIL 

III.  Civil  Magiftrates  may  not  affume  to 
themfelves  the  adminiftratron  of  the  Word  and 
Sacraments  ;  or  the  power  of  the  keys  of  the 
kingdom  of  Heaven  ;  or,  in  the  leaft,  interfere 
in  matters  of  Faith.  Yet,  as  nurfmg  Fathers, 
it  is  the  duty  of  Qvil  Magiftrates  to  protedl  the 
Church  of  our  common  Lord,  without  giving 
the  preference  to  any  denomination  of  Chrif- 
;ians  above  the  reft,  in  fuch  a  manner,  that  all 
ecclcfiaftical  perfons  whatever  Ihall  enjoy  the 

full. 


(     4S     ) 

full,  free,  and  unqueflioned  liberty^  of  diTcharg- 
Jng,  every  part  of  their  fficred  fun^lion,  "without 
violence  or  danger.  And,  as  Jefus  Chrift  hath. 
appointed  a  regular  Government  and  Difcipline 
in  his  Church,  no  Law,  of  any  Commonwealth, 
fliould  interfere  v/ith,  let,  or  hinder,  the  due 
cxcrcife  thereof,  among  the  voluntary  members 
of  ayiy  denomination  of  Chriflians,  according 
ID  their  own  profeffion  and  belief.  It  is  the  du- 
ly of  Civil  Magiftratcs  to  protecl  the  perfon 
and  good  name  of  all  their  people,  in  fuch  an 
effectual  manner  as  that  no  perfon  be  fuffered, 
either  upon  pretence  of  religion  or  of  infidelity,, 
to  offer  any  indignity,  violence,  abufe,  or  injury 
to  any  other  perfon  whatfoever  :  and  to  take 
order,  that  all  religious  and  ecclefiaflical  Af-. 
femblies  be  held,  without  moleftation  or  dif- 
rurbancc. 

Chap.     XXXI. 

1.  *  For  the  better  government  and  further 
edification  of  the  Church,  there  ought  to  be 
kich  AfTcmblies  as  are  commonly  called  Synods 
or  Councils  :  and  it  bclongeth  to  the  Overfeers 
and  other  Rulers  of  the  particular  Churches, 
by  virtue  of  their  ofHce,  and  the  power  which 
Chrifl  hath  given  them  for  edification  and  not 
for.deflru^lion,  to  appoint  fuch  Aifemblies  ;  and 
to  convene  together  in  them,  as  often  as  they 
fhall  judge  it  expedient  for  thp  good  of  the 
Church. 


*     This  IS  propofed  to  be  fuhftltuted  In  room  cftkcfirjl  and 
Jtcond/ediovs  of  this  Chapter^ 


C     49     ) 


THE 

DIRECTORY, 


OR      THE 


Public  Worshiip    of  God< 


OF      THE 


PRESBYTERIAN   CHURCH, 


IN      T  H  * 


United  States  of  AMERICA 

As  revifed  by  the  Committee  of  Synod  appoiHted 
for  tii4t  Purpofe, 

Let  all  things  he  done  decently ,  and  in  order. 

I  Cor.  XIV,  40. 


(     50     > 


O      N      T      E      N 


Preface* 

Of  the  SanBifuation  of  the  Lord^s  Day. 

Of  the  Affembling  cf  the  Cong-egation^  ^c. 

Of  the  public  reading  of  the  holy  Scriptures, 

Of  thefingitig  of  Pfalms^ 

Of  public  Prayer  before  Sermon, 

Of  the  Preaching  of  the  Word, 

Of  Prayer  af^r  Sermon, 

Of  the  Adminififation  of  Baptifm, 

Of  the  A dminijl ration  of  the  Lord's  Supper, 

Of  the  Admiffion  of  Perfons  to  Scalirig-Ordinances, 

Of  the  Mode  of  inflifting  Church-Cenfure^, 

Lf  the  Solemnization  of  Marriage, 

Of  the  Viftaiion  of  the  Sick. 

Of  the  Bu  iai  o    the  Dead, 

Of  Pafiing  ;  and  of  the  Obftrvation  of  Days  of 

Ihankf giving. 
Of  the  Ordination  of  Minifters  of  the  Gofpel, 
The  Directory  J  or  Secret  arid  Family  Worjhip, 


(    51     ) 

PREFACE. 

THE  Prefbyterian  Church  in  America,  from 
fmali  beginnings,  through  the  great  goorl- 
fiefs  of  God,  hath  rifen  to  be  a  numerous  and 
refpei^able  body.  It  is  of  the  la(t  imporrance, 
that  great  care  be  taken  to  prefcrve,  in  this  ex- 
tenfive  community,  not  only  foundncfs  of  doc- 
trine, but  alfo  purity  of  manners,  and  regularity 
of  worfbip. 

This  Church  firmly  believes,  that  her  doc- 
trines, and  modes  of  worfliip,  are  moft  agreeable 
to  the  Word  of  God  ;  to  the  Pradlice  of  the 
primitive  Church  in  the  three  firfl  Centuries  ^ 
and  to  the  beil  reformed  Churches.  She  thinks 
it  the  indifpenfible  duty  of  all  her  people  to  ufe 
their  utmoft  endeavours,  to  have  regular  fettled 
Minifters  of  their  own  perfuaiion  ;  and  dated 
worfhip,  in  their  own  v/ay,  every  Lord's  day. 

At  the  fame  time,  the  Prtfbyterian  Church 
maintains  a  high  refpe£i:  for  the  other  Protellant 
Churches  of  this  Country  ;  though  feveral  of 
them  differ  from  her  in  fome  forms  of  govern- 
ment and  Modes  ofworfliip:  particularly  for  the 
regular  Congregational  Churches  to  the  eaftward; 
•for  the  AiTociate,  Low  Dutch,  and  German,  re- 
formed Churches  ;  and  for  the  Lutheran  and 
Epifcopal  Churches. 

In  places  where  there  are  only  a  few  Prefby- 
terians,  and  they  are  not  able  to  have  worfliip 
ufually  in  their  own  way  ;  it  is  recommended  to 
them,  to  attend  with  the  Chriltim  brethren,  of 
any  of  the  above  denominations,  which  may  be 
moft  convenient,  rather  than  fpend  their  Sah» 
baths  without  public  worfhi--.  But  this  Church 
v/arns  all  her  People  againft  illiterate,  vagrant, 

and 


(     52    ) 

and  dcfigninq^  perfons,  who,  nndcf  pretence  of 
greater  zeal  and  llrictnefs  than  others,  only  go  a« 
bout  to  make  a  party.  Ir  is  much  better  for 
them,  to  ftay  at  home  on  the  Lord's  day  with 
their  families,  than  to  encourage  thofe  men,  who, 
by  condemning  regular, known  and  pious  Church* 
es,  give  too  much  reafon  to  fufpe^l  that  their  own 
views  are  dangerous  and  wrong. 

Although  the  Prefbyterian  Church  belieyes 
her  Government  and  worftiip,  as  well  as  her 
Faith,  to  be  the  purefl  and  befl  ;  yet  thefe  are 
far  from  being  perfect.  This  impcrfe^lion, 
however,  is  not  fo  much  in  her  conftitution,  as 
in  carrying  her  government,  and  modes  of  worr 
fliip  into  clfeft.  'J  he  Form  of  government  and 
diicipline  is  intended  to  obviate  the  imperfedlion, 
in  the  one  cafe  ;  and  the  following  direftory  for 
Vorihip,  in  the  other. 

One  great  and  apparent  imperfe^lion,  attend- 
ing the  public  worfhip  of  this  Church,  as  well  as 
that  of  other  denominations  (for  which  we  have 
great  reafon  to  be  deeply  humbled  before  God) 
is  the  manifeft  deficiency  of  folemn  gravity,  holy 
reverence,  and  a  devotional  fpirit,  in  the  time  of 
performing  divine  fervice.  It  is  abfolutely  nc- 
cefTary  that  fomething  be  done  to  revive  the  fpi- 
rit and  appearance  of  devotion.  Where  there 
is  real  devotion  ;  there  the  appearance  of  it  will 
be.  This,  we  doubt  not,  is  the  cafe  with  a  num- 
ber, through  divine  grace,  in  all  our  Congrega- 
tions. It  is  readily  granted,  that  there  may  be 
the  appearance,  without  the  fpirit  of  devotion  ; 
but  there  cannot  be  the  fpirit,  without  the  ap- 
pearance :  and,  did  we  attend  more  to  the  ap- 
pearance, it  might  hnve  a  happy  tendency  to  4- 
wakcn  and  revive  a  devotional  fpirit. 

Many 


t    53    ) 

Many  things  fcem  to  contribute  to  banifli  the 
appearance  of  devotion  from  our  worfhipping 
AiTe  mblies. 

I.  Perfons  going  out  and  in,  during  divine  fer- 
vice,  is  an  odious  practice.  It  is  highly  ofFenfivc 
to  God,  difturbs  the  Congregation,  and  mars 
their  worlhip  ;  and  is  never  to  be  allowed,  but 
in  cafes  of  abfolute  neceility.  The  Rulers  of 
every  Church  ought  to  be  careful  to  correal  this 
jdiforder. 

II.  Another  evil,  increafmg  in  our  public  wor- 
fliip,  and  tending  to  deftroy  the  fpirit  and  appear- 
ance of  devotion,  is,  that  many,  in  fome  of  our 
Congregations,  do  not  join  in  fmging  the  praifes 
of  God.  Every  perfon  ought  to  keep  his  eyes 
fixed  upon  his  book,  his  heart  engrt^^ed,  and  his 
voice  employed  in  this  delightful  fervice  ;  ar.d 
to  iing,  with  folemn  reverence  and  compofurc, 
as  in  the  prefence  of  the  mod  High.  None 
can  juflly  pretend,  as  an  cxcufe,  their  want  of 
voice,  or  their  want  of  an  ear  for  mufic  ;  for 
there  is  no  perfon  who  cannot,  at  leall  in  a  low 
voice,  follow  the  tune  :  And,  if  the  Officers  of 
the  Church  be  careful,  that  all  have  books  and 
do  fmg,  there  is  reafon  to  hope,  that,  with  the 
divine  bleffing,  the  fpirit  and  appearance  of  de- 
votion  will  be  reftored  to  this  branch  of  our 
worlhip. 

III.  There  is  a  want  of  devotion,  awfully  ap- 
parent in  our  Congregations,  during  the  time  of 
public  prayer.  Some  are  gazmg  about,  fome 
turning  their  back  to  the  Miniller,  and  others 
putting  themfelves  into  different  attitudes  of  eafe ; 
and  but  few,  cither  are  in  the  pofture,  or  have 
the  appearance  of  devotion.  It  is  the  indifpenfi- 
ble  duty  of  the  whole  Congregation,   ferioully 

and 


(    54    ) 

and  devoutly,  to  joirx  with  the  Minifter  in  offer-. 
ing  up  ilie  defires  of  their  hearts  unto  God. 
1  here  ought  not  to  be  a  wandering  heart,  a  ga- 
zing eye,  a  carelefs  or  indevout  poilure,  in  any 
part  of  divine  fervice.  The  fcriptural  pofcures, 
in  prayer,  are,  in  general,  franding  or  kneeling  ; 
the  former  of  which  is  in  ufe,  with  us,  in  the 
Church  ;  and  the  latter,  in  the  Family,  In  this 
duty.  All  ought  to  put  thcmfelves  into  the  mod 
devout  attitude,  as  in  the  pref^nce  of  the  holy 
God,  having  their  eyes  fixed,  covered  or  clofed  ^ 
and  fo  continue  throughout  the  whole  of  the 
f.Tvice  :  and  we  doubt  not  but  a  due  attention 
to  the  poflure  in  prayer  would  have  a  happy 
tendency  to  bring  on  a  praying  frame  of  mind, 
and  to  revive  a  devotional  fpirit. 

IV.  As  the  reading  of  the  holy  Scriptures  is 
a  very  important  pan  of  divine  worfhip,  it  is 
much  to  be  lamented,  that  this  ihould  be  negle<5>- 
ed  In  any  of  our  Congregations.  It  is  provided 
for,  in  the  Direflory,  that,  where  it  has  not  been 
ufed,  it  fhould  be  introduced  and  faithfully 
pra£^ifcd.  In  order  to  give  folemnity  to  this  part 
of  worfliip,  and  to  teftify  our  reverence  for  the 
Word  of  God,  it  would  be  decent,  and  not  im- 
proper, for  the  whole  Con:;regation  to  (land  up, 
during  the  reading  of  the  Scriptures  ;  as  was  the 
ufa  ^^e  under  the  Old  Teftament  difpenfation,  and 
among  the  primitive  Chridians.  It  is  alfo  re- 
commended, that  all  have  their  Bibles  ;  and 
that  they,  filently  and  devoutly,  follow  the  Mini- 
fter  while  he  is  reading.  Thus  the  fpirit  of  de- 
votion will  be  promoted  and  cherilhed. 

V.  There  are  alfo  fome  things  amifs,  while 
the  Minifler  is  preaching,  which  ihould  be  cor- 
i*e£tcd.     None  ought  to  ftand  up  ;  much  Icfs  to 

turn 


(    55    ) 

turn  their  back  upon  the  Minlfler  ;  to  place 
thcmfelves  in  fluggifli  or  carelefs  poflurcs  j  or 
to  indulge  to  fleep,  whifpering  or  laughing.  All 
ought,  ferioufly  and  gravely,  to  attend  to  the 
whole  of  the  indruftion  or  exhortation  ;  and  to 
receive  it  with  faith  and  love.  Were  thefe 
things  duly  obferved,  during  the  preaching  of  the 
Word,  there  would  probably  be  fewer  com- 
plaints among  us  of  its  want  of  fuccefs. 

Now  may  God,  of  his  infinite  mercy,  grant, 
that  folemn  reverence,  and.  a  devotional  fpirit, 
may  be  revived  and  flourifli,  in  all  our  Churches, 
through  Jefus  Chrift  our  Lordo     Jmerio 


THE 


(    S6    ) 
THE 

DIRECTORY,    &c. 

Of  the  San^ification  of  the  Lord's  Day. 

IT  is  the  duty  of  every  pierfon  to  remember 
the  Lord's  Day,  arid  to  prepare  for  it,  before 
its  approach.  All  worldly  bufmefs,  fhould  be  io 
ordered,  and  feafonably  laid  afide,  as  that  we  may 
not  be  hindered  thereby  from  fan<5lifying  the  Sab- 
bath, as  the  holy  Scriptures  require. 

The  whole  day'  is  to  be  kept  holy  to  the  Lord, 
and  to  be  employed  in  the  public  and  private 
cxercifcs  of  religion.  Therefore,  it  is  requifitc, 
that  there  be  an  holy  refling,  all  the  day,  from 
unneceflary  labours;  and  an  abftaining  from  thofe 
recreations,  which  may  be  lawful  on  other  days  ; 
and  alfo,  as  much  as  poflible,  from  worldly 
thoughts  and  converfation. 

Let  the  provifions,  for  the  fupport  of  the  fami. 
ly  on  that  day,  be  fo  ordered,  that  fervants  or 
others  be  not  improperly  detained  from  the  pub- 
lic worfhip  of  God;  nor  hindered  from  faaftifying 
the  Sabbath. 

Let  every  perfon  and  family,  in  the  morning, 
by  fecrct  and  private  prayer,  for  themfelvcs  and 
others,  cfpecially  for  the  affiftance  of  God  to 
their  Miniller,  and  for  a  blcfBng  upon  his  mini- 
ftry  ;  by  reading  the  fcriptures  ;  and  by  holy 
meditation  ;  prepare  for  communiou  with  God 
in  his  public  ordinances. 

Let 


(    57    > 

Let  the  people  be  careful  to  affeinble  at  the 
appointed  time,  that,  being  all  prefent  at  the  be- 
ginning, they  may  unite,  with  one  heart,  in  all  the 
parts  of  public  worfliip  :  aiid  let  none  unnecefla- 
rily  depart,  till  after  thie  blefllng  be  pronounced^ 

Let  the  time,  after  the  folemn  fervices  of  the 
congregation  in  publlci  are  over,  be  fpent  in  read- 
ing ;  meditation  ;  repeating  of  fermohs  ;  cate- 
chifmg  ;  religrous  converfation* ;  prayer  for  a 
blefling  upon  the  public  ordinances  ;  the  fmging 
of  pfalms,  hymns,  oi"  fpiritual  fongs  ;  vifiting  the 
fick  ;  relieving  the  poor  j  and  in  performing 
foch  like  d'ities  of  piety,  cnarity  and  mercy. 

Of  ihe  affeiyihling  of  the  Cqngregation^  and  their 
behavioiir  during  Divine  Service, 

When  tfte  tihie  appoint-sd  for  public  worfhip 
is  come,  let  the  people  enter  theChurch,  and  take 
their  feats,  in  a  decent,  grave,  and  reverent  man- 
n-er.  AvA.,  after  the  Congregation  is  aifembled, 
the  Minifter  (liall  begin  the  ferVide  with  prayer^ 
to  the  following  purpofe  :  ,    .   , 

'  Holy,  holy,  holy.  Lord  God  Almighty,  who 

*  art,  and  wail,  and  art  to  come  ;  We,  who  arc 

*  unworthy  of  the  lead  of  all  thy  mercies,  humbly" 

*  prefent  ourfelves  in  thy  counts,  to  offer  homage, 

*  adoration,  and  praife,toThee,  our  Creator,  our 

*  Redeemer,  and  our  God.  Enable  us,  O  Lord, 
^  by  thy  good  Spirit,  to  attend  to  the  hcly  duties 
^  to  which  thou  an  calling  us  at  this  time,  without 

*  diftraftion  of  mind,andwith  reverence  and  godly 

*  fear.  Admit  us,  we  befeech  thee,  with  humble 

*  boldnefs,  to  enter  into  the  holieft,  by  the  blood 

*  of  Jefus,  by  the  new  and  living  way,  which  he 

*  hatk  coafecrated  for  us,  through  the  vail.—- 


I     5?     ) 

^  ii^llrucf  ns  from  ihy  lioly  ■word.     May  we  read 

'  it  Vv'rai  V.  iic  and  uriderlla.nding  hearts.  Prepare 

^  us  for  liP.giiH^  tliy  praifeSjthatwc  may  make  me* 

'  lody  in   our  lieaits   iiiKo  ilie  Lord,  and  olTer 

^  up  an  .icce})rable  ferviec  to  our  God.     Teach 

^  us  to  pray,  infpire  us  ^^ith  a  Iplrit  ol  devotion, 

*  enable  us   to  extrcile  iaith  in  all  the   parts   of 

*  divirie  worfliip.  And  let  all  be  done  to  the 
*-  rjlory  of  the  Father,  of  the  Son,  and  of  the 
'  iioly  Gholl;  and  graciouily  accept  us,  through 

*  Jcfus  Cliriil:  our  Lord.    Jimen' 

'Ihis,  and  all  the  other  prayers  in  the  Direc- 
toj-y,  may  and  ought  to  be  varied,  according  to 
the' variety  of  circum.flances  which  may  occur  ; 
;igreeably  to  the  view's  and  judgment  of  every 
miniiier.  Thus  the  fpirit  of  pr:iyer  Vviil  be  en- 
couraged ;  and  the  undue  rejdraint  of  this  fpirit^ 
whith  is  the  too  freOjUent  diii^b.  of  Forms  of  pray  ^ 
er,  will  be  guarded  a|>,Hin{U 

In  the  tinie  of  public  worfliip,  let  all  the  peo- 
ple atiend  Vv'idi  gravity  and  reverence  ;  forbear^ 
ing  toread  any  thing,  except  what  the  minifler 
is  then  readino;  or  citing  ;  abdaininp-  from  all 
v/Iiifperings,  from  falutations  of  perlons  prefenc 
or  coniing  in  ;  and  from  gay/mg  about,  lleepiug, 
fmiling,  and  all  other  indecent  behaviour. 

\^  anv  one  be  ]:!revented  from  being  present  at 
the  beginning  of  iervice,  he  oupht  not,  \vhen  he 
enters  the  Church,  to  betake  himfelf  to  his  pri^ 
vatc  devotion  ;  but  to  compofe  his  mind,  and 
reverently  join  in  the  public  worihip,  with  the 
Congregation* 

Of  the  public  rvatiitig  of  the  Holy  Scriptures, 

The  reading  of  the  holy  Scriptures,  in  the  Con- 
gregation, is  a  part  of  the  public  worihip  of  God; 

and 


(     5^    ) 

and  ought  to  be  pcrfonned'by.-the  Mimiiers  and 
Teachers.  .     ;  . 

All  the  canoniciii  books,  of  rlie  old  and  new 
Teflaineiit,  ihall  be  publicly  reiid.  From  the  moil: 
approycd,  trautiation,  ia.the  vulgar  rongaie,  that 
ail  may  hear  and  undcriiand.  .     .  •■. 

How  large  a  portion  ihall  be  read  at  once  U 
left  to  tke-dil'brer-ioU'of'Wer^-  Mmifter':  howe- 
ver, in  each  fervice,  li/^  oir^ht  to  read,  at  ieall, 
one  ch2.-ptett  ^  And  raore,  when  the  chkpters''rtrc 
(liort,  or  the  conneftioa  requir^^' it,  4de  iri^ay, 
when,  he  thi tiles  It  expedient,  expound  any  pare 
of  what  is  i^ead  -,  always  having  Tegard"^  tcy  the 
time,  that-  neither  reading,  'fiuging,  ''prayl'ng, 
preaching,  or  any  <)ther  ordinance,  be  dlfprbpor- 
lionate  the  one  to  the  -other  •;  nor  the  whole 
i;endered  too  ^ihor^  or-  too  tedious. 

0/  ibejngi^ig  of  PJlilms. 

It  is  the:  dmty  of  Ohrifl'ians  to  praife  -G-od,  by 
fingiiig  plalms  and  hymns j-pubhely  intheCburch, 
as  alfo  privately  In  the  family. 

In  fmging  the  praifes  of  God,  we  are  to  W^ig 
with  thefpirit,  and  with  the  iiEfderitandhig  alfo  ; 
making  melody,  in  ourhearts,  unto  the  Lord,  iv 
is  alfo  proper,  that  wc  cultivate  fom€  kilow-led'gr 
of  the  rules  of  mufic  ;  that  we  may  praife 'God 
with  our  voices,  as  well-  as  with  our' hearts. 

The.  whole:  congregati<)n(liou Id-  be  furnifhed 
with  books,  and  oughtto  jolu  in  this  part  ofw^or- 
fhip.  It  is  proper  to  fmg  without  parceling  oat  the 
pfalm,  line  by  line.  The  pra(R:ice  of  readmg  thr 
pfalm,  line  l5y  line,  \vas  introduced  in  times  of 
ignorance,  when  many  in  the  Congreg'at'oii 
could  not  read  :  therefore,  it  is  recommended, 
that  it  be  hid  afide,  as  far  as  convenient. 

The 


(     6o    ) 

The  proportion,  of  the  time  of  public  worftiip 
to  be  fpent  in  fmging,  is  left  to  the  prudence  of 
ievery  Minifler  :  but  it  is  recommended,  that 
"more  time  be  allowed,  for  this  excellent  part  of 
divine  ferVice,  than  has  been  ufual  in  moft  of  our 
Churches. 


Of  public  Prayer  before  Sermon. 

After  the  introductory  prayer,  reading  the 
word,  and  fmging  praife  ;  the  Miiliiler  is  to  pro- 
ceed to  a  more  extenfive  adoration  of  God,  con- 
feffionofrni,  thankfgiving  for  mercies,  fupplica- 
tion  for  bleffings,  and  interceffioii  for  others  ;  in 
a  longer  prayer,  to  this  efFe<Sl  : 

*  0  God,  thou  art  our  God,  parly  will  we 
^  feek  thee  ;  our  G64,  and  we  will  praife  thee ; 

*  our  father's  God,   and   we   will  exalt   thee. 
'  Thou  art  very  great,  cloathed  with  honor  and 

*  majefly.    Thou  coverefl:  thyfelf  with  light   as 

*  with    a"  garment  ;'  and   in   thee   is  no  dark- 

*  nefs  at  all.  ' 

'  Thou  art  God  thyfelf  alone;  and,  befides  thee, 

*  there  is  ndne  elfe.    The  heavens  declare  thy 

*  glory,  and  the  firniament    ilieweth  forth  thy 

*  handy  work.      The   invifible  things  of  God, 
^  from  the  creation  ■  of  the  world,   i^re  clearly 

*  feen,  being   underftood  by  the  things  that  are 

*  made,  even  thine  eterna]  power  and  Godhead. 

*  Thou  art  tranfcendently  great  in  all  thy 
^  perfections.      Thou  art  glorious  in  holinefs, 

*  fearful  in  praifes,  doing  wonders.    '  Who,  in 

*  the  heayens,  can  be  compared  unto  the  Lord  ? 

*  Who,  among  the  fons  of  the  mighty,  can  be 

*  likened  unto  thee,  O  Lord  God  of  bofts  ?  As 

<  the 


(     6i     ) 

the  heavens'are  high  above  the  earth,  fo  ara 
thy  thoughts  above  our  thoughts,  and  thy  ways 
above  pur  ways.  Ail  nations,  before  thee,  are 
as  the  drop  of  a  bucket,  or  the  fmall  duft  of  the 
balance  ;  and  thou  takefl  up  the  iiles  as  a  very 
Httle  thing  :  They  are  as  nothing,  and  countc4 
to  theie  lefs  than  nothing  and  vanity. 

'  Thou  art  the  eternal,  iir.mortal  and  un- 
changeable God.  Before  the  mounpjns  were 
brought  forth,  or  ever  thou  hadfl  formed  the 
earth  and  the  world,  from  everlaRing  to  ever- 
lading  thou  ^ruGodj  the  lame5yefLerday,to  day, 
and  foreverj 

'  Thou  art  the  pmniprefent  Gpd.  None  can 
hide  himfelf  in  fecret  places,  that  thou  canil  not 
fee  him,  for  thou  filled  heaven  and  earth  with 
thy  prefence. 

'  Thou  art  the  omnifcient  Jehovah.  All 
things  are  naked  and  opened  unto  the  eyes  of  him 
with  whom  we  have  to  do.  Thou  underftandefc 
our  thoughts  afar  off  :  There  is  not  a  word  in 
our  tongue,  but,  lo  !  O  Lord,  thou  knowefl  it 
altogether. 

'  Thy  wifdom  is  unfearchable.  Thine  under- 
ftanding,  O  Lord,  is  infinite.  Thou  teliefl  the 
number  of  the  flars,and  called  them  all  by  their 
names.  Thou  art  wonderful  in  counfel,  excel- 
lent in  working,  wife  in  heart,  and  mighty  in 
drength.  O  the  depth  of  the  wifdom  and  know» 
ledge  of  God  1  how  unfearchable  are  his  judg- 
ments, and  his  ways  pad  finding  out  ? 

*  Thy  fovereignty  is  incontedable.  Thou 
dod,  according  to  thy  will,  in  the  armies  of  hea- 
ven, and  among  the  inhabitants  of  the  earth, 
and  none  can  day  thy  hand,  or  fay  unp  thee» 
what  deed  thou. 

*  Thy 


f   62    ) 

*  Thy  power  is  in;t:rii^lb!e  We  know,'  O 
G.  J.  th.ru  iDoucand:  do  every  thing.  All  pow- 
er is  thine,  both  in  heaven  and  in  earth  :  Thoa 
kiiieli,  and  tliou  raaked  aliye  :  'i  hou  wound- 
ell,  and  thou  h-^i't^il  :  Ar/d  there  is  none  that' 
•can  deliver  out  of  thy -hand;. 

'  Thou  arc  a  God  of  unfputred- purity,  and 
perfefi  rectitude.  Thou  ayx  hojy,  p  thou 
that  inhahircit  the  praifeS  of 'irrae!..;  Hply  and 
and  reverent  h  thy  name  ;  and avo  give  thanki 
at  the  revnembrance  of  thy  holmefs.  Thou 
art  of  purer  .  eyes  than  to.  Kehoi4  injquity -^ 
neither  (hall  evil  dwell  v/ith  thcc, 

'  Thy  juilice   is   inflexible,  thy  tr.iuh.  rnvioia-^ 

blc,  and  the   rreafures  of  thy.goodnefs   in.Qx*^ 

haufliible.       Thou  art  righteous,-   O  Lorcl,  liu. 

all  tiiy  ways,  and  holy  in  all  thy  works.   -Thy 

rightcouCncfs  is-as  the  great 'mountains    :   All 

ithy  ways  are  ttuth   and  judgment.     Thou  art 

;.God,  and  thy  mercy  endure th  jorevev.     'Ihy 

fr'lQving   kindnefs  is  great  towards  us,   and. thy 

tru;h  endureth  to/^IJ  .generations.     Thou  haii? 

proclaimed  rhy  name,  ilie  Lord,  the  Lord  God^ 

merciful  affd  gi-acious,  fiow  to  anger,  abundant 

jn  goodiieis  and  truth,  keeping  mercy  for  thou- 

■fauds,  forgiving  iniquity,  tranlgrejTion  and  fni. 

*  Thefe,  O  Lord,  are  but  part  of  thy  ways  ; 
for  who  by  fcarching  can  find  out  God  ?  who 
can  find  out  the  Almighty  to  perfection  ? 

'  Vv^e  praife  thee  as  a  God  of  ineifablc  glory. 
Thou  haft  prepared  thy  throne  in  the  lieavensj 
and  the  Seraphim  vail  their  faces  before  thee. 
Thou  makeft  thine  Angels  fpirits,  and  thy  mi- 
nivers a  flame  of  fire  :  Thoufand  thousands 
miniilcr  unto  thee,  and  ten  thoufand  times  ten 

'  thoufand 


(     6,3     ) 

'*  thoufknd  ftancl  before  thcc.      'riioii  art  worthy,' 

•^  O  Lord,  ro  receive  bleftlng  and  lienor  and  glo- 

^  ry  and  power;  for  thou  hail  created  all  ihiwgs^'' 

*  and  for  tliy  pleafure,   they  are  and  were  crea 

*  ted.  The  earth  is  full  of  thy  riches  :  thy 
'*•  kingdom  ruleth  over   all  :    a  fp arrow  falls  not 

*  to  the  ground   Without  our  father  ;  and   the 

*  hairs  of  our  head  are  all  nun:ibered. 

*  Thou  madeit  man  at  firil  of  the  dud  of  the 

*  ground,  and  didit  breathe  into  him  the  breath 

*  of  life,    and  he  became  a  living  fouh      Thou 

*  haft  made,  of  one  blood,  all  the  nations  of  men, 

*  for  to  dwell  on  all  the  face  of  the  earth,  and 
'  haft  determined  the  tirues  before  appointed, 
^   and  the  bounds  of  their  habitation. 

'  We  adore  thee,  as  the  one,  living,  and  true 
^   God,   the  Father,  the  Word,  and  the  holy 

*  Ghoft.  We  give  honor  to  the  Son  as  to  the 
'*  Father  ;  and  to  the  comforter  the  holy  Spirit^ 

*  who  is  fent  to  teach  us  all  things,  and  to  bring 

*  all  things  to  our  remembrance.  \Ve  praife 
'  thee,  O  Father,  Son,  and  Koly  Ghoft,  the  Cre- 

*  ator,theRedeemier,andtheSancdfier.  Thcuhaft 
'  made  us,  and  not  we  ourfelves  ;  and  thereiore 

*  \\e    are  not   our  own  but  .thine,  thy  people, 

*  and  the  fticep  of  thy  pafture.     In  thee  we  live, 

*  and  move,  and  have  our  being.  Thou  haft  re- 
'  deemed  us  from  evil.  We  are  bought  with  ^, 
'  price.  It  is  of  thy  mercy  that  we  are  not  con- 
'  lumed,  even  becaufe  thy  compailions  fail  not. 

*  Ihou  haft  appointed  us  a  high  prieft,  in  whofc 

*  name  wc  may  com.e  boldly  to   the  throne  of^ 

*  grace.  We  make  mention  of  the  righteouf- 
*:  tiefs  of  Chiift,  and  of  his  only. 

*  Moft    merciful  God,    w^e  come  unto  thee,  * 
*.  ip,.  humble  dependence    upon   his  atonement' 

*  and  interccfjioiia   and  confefs  cur  fms,  which 

'  arc 


(     64     ) 

are  many  ind  great.  Againft  thee,  tliee  6nly 
iiave\verinned,OGodjandt6usbelongethfliamc 
and  confulion  of  face.  Behold  we  are  vile, 
what  fliall  we  anfwer  thee?  We  wifl  lay  our  hand 
iipon  our  mouth.  Tho\i  putteil  no  truft  in 
thy  faints  ;  yea  the  heavens  are  not  clean  in  thy 
fight.  Ho^  much  more  abominable  and  fil- 
thy IS  man,  who  drinketh  iniquity  like  water  ? 
We  have  ruined  ourfelves  ;  but  in  thee  js  our 
help.  If  thou  Lord  ihouldll:  mark  iniqiiitrcs, 
O  Lord,  who  fliall  ftand  ?  But  there  is  for- 
givenefs  with  thee  that  thou  maycfl  be  feared  : 
with  thee  there  is  metcy  ;  yea,  with  our  God, 
there  is  plenteous  redcmptioti. 
^  O  Lord,  thou  madeft  ^an  uprigiit,  but  he 
hath  fought  out  many  inventions.  Our  firfl 
parents  rebelled  againit  thee  ;  and  we  are  tranf- 
greffors  from  the  womb.  W^  are  a  feed  of 
evil  doers.  We  have  dealt  very  treacheroufly. 
By  one  man's  difobedlence,  many  were  made 
fmners.  By  one  man  firi  entered  into  the 
worldj  and  death  by  fm  ;  and  fo  death  paffed 
upon  all  men,  for  that  all  have  fmned.  Behold, 
We  are  Ihapen  in  iniquity.  We  arc  by  nature 
children  of  wrath,  even  as  others.  All  llefti 
have  corrupted  their  way  ;  we  are  all  gone  a- 
fide;  We  are  altogether  become  filthy  :  there  is 
none  righteous^  there  is  none  that  doth  good  j 
Bo  not  one. 

*  Our  underftandings  are  darkened  by  reafon 
t)f  fm  ;  our  wills  are  ftubborn  and  perverfe  ; 
and  our  rtfFeftions  are  alienated  from  thee.  Wc 
are  wife  to  do  evil,  but  to  do  good  we  have 
no  knowledge.  Our  neck  hath  been  an  iron 
fmew  ;  and  we  have  made  our  heart  as  the 
adamant.     We  haye  followed  after  vanities, 

*  and 


(     6s     ) 

and  forfciken  our  mercies.  We  have  (a 
our  affeOions  on  tilings  beneath  ;  and  oar 
hearts  have  departed  from  the  hving  God. 
We  are  prone  to  evil  as  the  fparks  fly  upward. 
Our  hearts  are  deceitful  above  all  things^  and 
defperately  wicked.  O  Lord^  we  lament  our 
irregular  appetites,  and  inordinate  pafTion^. 
We  bewail  our  pride,  our  carnality,  and  world- 
ly mindedncfs.  Our  fms  are  attended  with  ex-^ 
ceedingly  great  aggravations.  We  have  fm- 
ned  againft  the  cleared  light,  the  tenderefl: 
love,  and  the  moft  faithful  warnings  of  God, 
of  parents,  of  mlnifters,  and  of  our  own  con- 
fciences.  And  now,  O  Lord,  what  (hall  we 
fay,  for  we  have  foriiiken  thy  commandments: 
we  have  finned,  what  (hall  v.^e  do  unto  thee, 
O  thou  prcferver  of  m.en  ? 
'  Glory,  glory  to  thy  name  in  the  higheu:, 
that  there  is  any  hope  for  the  loft  and  fmful 
children  of  men  ,  that  then  haft  entertained 
purpofes  of  mercy  towards  any  of  the  guilty 
race  ;  that  the  joyful  found  of  peace  and  re- 
conciliation with  God  hath  reached  our  ears. 
We  thank  thee,  that  thou  haft  fo  loved  the 
world  as  to.givc  thine  only  begotten  Son,  that 
whofocver  telieveth  in  him'  fhould  not  perifh, 
but  have  everlafting  life. 
'  In  the  all  prevailing  name  of  Jefus  of  Naza- 
reth, a  name  with  which  thou  art  ever  well 
pleafed,  we  prcfent  our  prayers  and  fapplica- 
tions  to  thee.  And  now,  Lord,  what  wait  we 
for  ?  Our  eyes  are  unto  thee,  and  our  hope  is 
in  thee,  through  Chrift  Jefus  our  Redeemer. 
Deliver  us  from  all  our  tranfgreftions  ;  and,  O 
God,  be  merciful  to  us  fmners.  Wafli  u? 
thoroughiy  from  our  iniquity,  and  cleanfe  ns 

I  '^  from 


(     66     ) 

'  from  our  fin".  :  For  v/c  acknowledge  our  tranf- 
'  grelhons  ;  and  our  fmis  ever  before  us.  Juf- 
'-  tify  us  freely  by  thy  grace,  thromTh  the  rc- 
'  demption  that  is  in  Chri:!:  Jefus  our  Lord. 

'  Create  in  us  a  clean  heart,  O  God,  and  re- 
'  new  a  rfghr  fph'it  wiihin  us.  Work  in  us  the 
'  wotk  offaidi  with  potver.  Difpofe  us  to  a 
'  godly  forrowforour  fins,  and  give  us  repentance 
"  unto  life.  Shed  abroad  thy  love  in  our  hearts 
'  by  the  holy  Ghofl  given  unto  us.  Teach  us 
'  thy  (lamtcd,  and  give  us  underftanding  that  wc 
^  may  know  thy  teRiraonies,  May  we  know 
'  God  and  Jeius  Chrill,  whom  to  know  is  eter- 
'  nal  life.  Put  thy  fear,  O  Lord,  into  out 
'  hearts,  that  v/e  may  never  depart  from  thy  law. 
'  Hide  pvide  from  our  eyes ;  and  cloath  us  with 
'  humility.     Enable  us  to   put  on  the  ornament 

•  of  a  meek  and  qurct  fpirit.  O  God  of  peace, 
'  let  not  anger  reft  in  our  bofoms.  Fill  us  with 
'  charity  and  brotherly  love,  that  v;e  may  keep 

•  the  unity  of  the  fpirit  in  the  bond  of  peace. 
'  May  our  confcicnces  be  always  tender.  Maywc 
'  abilain  from  all  appearance  of  evil.  Difpofe  u5 

to  contentment  with  the  allotments  of  thy  pro- 
videncc  ;  and  form  us  to  fubmiffion  and  refig- 
nation  to  thy  will.  May  we  ever  polTefs  our 
fouls  in  patience,  and  feel  an  holy  indifference 
to  all  the  objects  of  time  and  fenfe.  O  Lord,  fur- 
nifli  us  with  hope,  which  maketh  not  afliamed  ; 
that  living  hope  which  is,  as  an  anchor  to  the 
foul,  both  fure  and  ftedfalL 
'  Enaljle  us,  O  Lord,  to  be  circumfpefi:  in  all 
our  converfation,  watching  over  our  thoughts, 
our  lips,  and  our  lives.  May  the  grace  of 
God  teach  us,  that  denying  ungodlinefs  and 
worldly  lulls,   \yc  may  live  fobcrly,  righteouf- 

'  ly 


(     ^7     ) 


f'-  ly  and  godly  in  this  prefent  world  ;  !•; 
that  bleiTed  hope,  and  the  glorious  appearing 
of  the  great  God,  and  our  Saviour  jefus 
Chrifl,  who  gave  himfelf  for  us,  that  he  might 
redeem  us  from  ail  iniquity,  and  purify  unto 
himfelf  a  peculiar  people,  zealous  cf  good 
works.  Lord,  quicken  us  in  the  ways  of  light- 
eoufnefs.  Let  us  ever  pra<5life  the  things  which 
are  honed  in  the  fight  of  all  men.  May  v/e 
be  diligent  in  every  duty,  performing  it  with 
a  ready  mind,  and  with  joy  and  gladneis  of 
heart.  May  we  have  grace  always  to  live  in 
the  exercife  of  devotion  and  piety  towardsGcd; 
of  truth,  charity  and  righteoufncfs  tovv^ards 
men  ;  and  to  maintain  chadity,  temperance 
and  fobriety  towards  ourfclves.  GrarJt  that 
we  may  i'ncreafe  in  all  godlinefs  ;  that  we 
may  grow  in  grace,  and  in  the  knowledge  of 
our  I  ord  and  Saviour  Jefus  Chriil:. 

*  O  Lord,  who  art  the  confidence  of  all  the 
ends  of  the  earth,  preferve  us  from  temptation; 
fupport  us  under  alHi^lions ;  comfort  us  in  for- 
rows  -y  make  us  ufeful  in  life,  and  prepare  us 
for  death  :  And  when  we  have  done  ferving 
thee  here  below,  admit  us,  we  bcfeech  thee,  to 
that  (late  of  reft  and  perfe6lion,  which  thou 
haft  referved  for  thy  people  in  the  heavenly 
world. 

^  And  now,  O  Lord  our  God,  we  dcfirc  to 
lift  up  our  hearts  to  thee,  in  a  grateful  ac- 
knowledgment of  all  thy  mercies  and  benefits 
to  us.  We  praife  thee,  as  the  King  of  Kings, 
and  Lord  of  Lords,  full  of  compafFion  and 
goodnefs  to  the  children  of  men.  We  thank 
thee,  that  thou  haft  formed  us  reafonable  crea- 
tures, capable  gf  knowing,  fcrving,  and  enjoy- 

*  in^ 


(     68     ) 

ing  thcc.  Wc  blefs  thee  for  thy  prefer vmg 
care  ;  for  our  lives,  cur  heahh,  our  food  and 
raiment ;  for  our  friends,  our  comforts,  and  all 
our  temporal  enjoyments.  Above  all  we  praifc 
thee,  O  m of!:  merciful  Father,  forfpiritual  blef- 
fmgs  in  heavenly  places  in  Chrift  Jefus. 
*  We  thank  thee,  O  Lord,  for  the  early  intima- 
tions of  good  will  to  fadenman;  that  the  feed  of 
the  woman  fhould  bruife  the  ferpent's  head. 
We  adore  thee  for  the  wonderful  and  myflerious 
incarnation  of  thine  only  begotten  Son.  Wc 
praife  thee,  that  when  the  fulnefs  of  time  was 
come,  thou  didft  fend  forth  thy  Son  made  of  a 
woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law,  that  we  might  receive 
the  adoption  of  fons.  We  thank  thee  for  his 
gracious  undertaking  ;  for  his  exemplary  life  ; 
his  foul  faving  doftrines  ;  for  the  flupen- 
dous  miracles  whereby  he  confirmed  his  divine 
mifTion  ;  and,  in  a  fpecial  manner,  for  his  me- 
ritorious death  and  fuiferings.  We  blefs  thee 
that  he  was  delivered  for  our  offences,  androfe 
again  for  our  jufLification  ;  that  he  hath  af- 
cended  to  his  father  and  our  father,  to  his  God 
and  our  God  ;  and  that  he  ever  liveth  to  make 
interceffion  for  us.  " 

'  We  thank  thee,  O  Lord  God  of  grace,  for 
theholy  Spirit,  and  for  his  fan£lifying  and  com- 
forting influences  upon  the  fouls  of  men  ;  for 
the  covenant  of  grace  and  all  the  precious  pro- 
mifes  thereof  ;  for  thy  Word  ;  for  the  gofpel 
miniflry,  and  the  inftitution  of  all  thine  ordinan- 
ces ;  for  Sabbaths  ;  and  for  fanftuary  blefTmgs. 
We  praife  thee  for  the  {drivings  of  thy  Spirit, 
and  for  the  remonftrances  and  admonitions  of 
our  confcicnces  j  for  enlightening,   renewing, 

*  juftifying, 


c  ^9  ; 

^  juftifying,  adopting  and  fanclifying  grace  ;  for 
'  fweet  communion  with  thee  in  thine  ordinan- 
'  ces  ;   for  gracious  anfwers    to  our  prayers  ; 

*  for  fuccour  in  temptations  ;    for  fupport  un* 

*  der  troubles  ;  and  for  the  joyful  hopes  of  a 
^  glorious  immortality. 

'  Now,  O  thou  moil  High,whenwepray  unto 
^  thee,  we  would  remember  and  make  fupplica- 
^  tion  for  all  the  children  of  men.      Extend,  we 

*  befeech  thee,  thy  mercy  to  a  guilty  world  ; 
'  and  let  all  the  ends  of  the  earth  fee  the  falva- 

*  tion  of  our  God,  Let  thy  gofpel  be  preached 

*  unto  every  creature  ;  and  add,  unto  thy  church 

*  daily,  fuch  as  ihali  be  faved.     Give  unto  thy 

*  Son  the  Heathen  for  his  inheritance,and  the  ut- 
'  termofl  parts  of  the  earth  for  his  poiTefTion.  O 
'  Lord,  gather,   into  the  gofpel  Church,  thine 

*  ancient  people  the  Jews  ;  haftcn  the  latter  day 
'  glory;  accomplifh  all  the  purpofes  of  thy  grace; 

*  remove    every  thing  which    is    a  let  or  hin- 

*  drance  to  the  advancement  of  the  Redeemer's 
'  kingdom  ;  take  away  all  error  and  idolatry, 
'  Antichriilian  fuperllition,  and  Mahometan 
'  delufion. 

*  We  pray  for  thy  blefling  upon  thy  Church 
^  univerfal,  and  upon  every  branch  of  it  in  par- 
^  ricular.     O  Lord,  pity  any  part  of  thy  Church 

*  which  may  be  fuifering  affliction   or  perfecu- 

*  tion.     Let  not  the  rod  of  the  wicked  reft  upon 

*  the  lot  of  the  righteous  ;  ftrengthen  the  faith 

*  and  patience  of  thy  fuifering  faints,  that  they 

*  may  hope  and  quietly  wait  for  the  falvation  of 

*  the  Lord.  Pour  out  thy  Spirit  upon  all  thy 
'  Churches  ;  revive  thy  work  in  the  midft  of  the 
'  years  ;  caufe  pure  and  undefilcd  religon  uni- 
^  verfally  to  prevail  j    arife,  have  mercy  upoa 

*  Zioo, 


C     7^     ) 

^  Zion,  and  let  the  time  to  favour  her,  yea,  the 
^  fet  time,  come. 

'  Heavenly  Father,  do  thou  blefs  all  the  Mi- 
'  nifters  of  thy  Gofpel  ;  purify  the  Tons  of  Levi, 
'^  and  make  thofe  holy  who  bear  the  veffcls  of  the 
'  Lord  ;  make  them  burning  and  (liining  lights 
^  in  thy  golden  candlefiicks  ;  and  may  they  turn 
'  many  to  rightcoufnefs,  and  fhine  as  liars  in  the 

*  firmament  of  glory  forever  and  ever. 

'  O  Lord,  we  pray  for  thy  fpecial  favour  to 
'  thy  Churches  in  this  land.  Be  very  gracious 
'  to  all  the  Congregations  and  Miniflers  of  this 
'  Church.     Blefs  our  Prefbyteries,  our  Synods, 

*  and  ourGeneralCouncil.  May  their  deliberations 

*  at  all  times  have  a  happy  tendency  to  promote  true 
'  religion,  and  to  advance,  more  and  more,  the 
'  intereft  of  the  Redeemer's  kingdom.  Make 
'   all  our  people  holy  in  their  lives,  and  godly  in 

*  their  converfation.  May  they  be  an  ornamen^ 
'  to  their  prcfelTion  ;  and  may  our  Church  be 
'  a  praife  in  the  land. 

'  O  thou,  who  art  King  among  the  nations, 

*  vlfit  all  the  nations  and  kingdoms  of  the  earth 

*  with  thy  goodnefs,  thy  mercy,  and  thy  faU 
'  vation. 

'  Deal  favorably,  O  Lord,  with  the  land  in 

*  which  we  live.     O  the  hope  of  Ifrael,  the  Sa- 

*  viour  thereof  in  time  of  trouble,  be  not  as  a 
*'ftranger  in  our  land,  and  as  a  way-faring  man, 
^  that  turneth  afide  to  tarry  for  a  night.     Make 

*  this  Emmanuel's  land.     May  it  be  a  valley  oi 

*  vifion,  a  land  wherein   truth,  peace  and  right- 

*  eoufnefs  fhall  always  dwell. 

'  Give,   O  Lord,  we  intrcat  thee,  profpcrity 

*  to  the  Inhabitants  of  this  country,  in  their  huf- 
-  bandry,   their   trades  and  their  merchandize. 

*  Make  not  our  heaven  brafs,  nor  our  earth  iron ; 

*  but 


V    Ji    ) 

but  grant  as,  we  pray  thee,  raia  in  due  feafon  ; 
and  referve  unto  us  the  appointed  weeks  of 
harvcft.  Let  our  land  yield  her  increatC)  and 
our  trees  tlieir  fruit.  Abundantly  blels  our 
provilion,  and  fatisfy  our  poor  with  bread. 
'  O  Lord,  blels  all  in  authority  over  us,  fu- 
preme  and  fubordinate.  Counfcl  our  CounfcU 
lors,  and  teach  our  Senators  wifdom.  Make 
our  Ollicers  peace,  and  our  Exa^Slors  righteouf- 
nefs.  [It  is  proper,  that  fpecial  petitions  be 
here  offered  up  ;  for  the  Congrefs  of  the  Uni- 
ted States ;  for  the  particular  States,  their  Go- 
vernors and  other  Rulers  ;  for  the  State,  in 
which  the  Congregation  may  be,  its  Govern- 
or, Legillature,  and  other  Rulers,  Judges  and 
Magiftrates  ;  as  well  as  for  the  whole  body  of 
the  people,  J  May  all  our  Magiftrates  and  Ru- 
lers rule  in  the  fear  of  God  ;  be  able  men, 
men  of  truth,  fearing  God,  and  hating  covet- 
oufnefs.  May  judgment  run  dov/n  as  waters^ 
and  righteoufnefs  as  a  mighty  ftream. 
'  O  Lord,  we  pray  for  all  Schools,  Colleges, 
and  other  Seminaries  of  learning.  From  thefe 
fountains  may  fir  cams  iffue,  which  (hall  make 
glad  the  city  of  our  God.  Blefs  all  Teachers  in 
them  ;  and  may  the  youth  be  trained  up  in 
the  fear  of  the  Lord. 

*  Moft  gracious  God,  we  befeech  thee  to  ex- 
tend compaffion  to  the  fons  and  daughters  of 
affli(flion.  Heal  the  fick  ;  cafe  the  pained ; 
fupport  the  diftreffed  ;  fuccour  the  tempted  ; 
comfort  mourners  ;  reftore,  to  their  right  mind, 
thofc  who  are  deprived  of  the  ufe  of  their  rea» 
fon  :  be  the  God  of  the  widow,  the  father  of 
the  fatherlefs,  and  the  orphan's  ftay.  [It  is 
proper  here,  if  any  have  defired  the  prayers 
of  the  Church,  that  fpecial  pecitious  be  offered 
up  fgr  them.]  \  And 


(     7-     ) 

'  And  now,  O  Lord  our  God,  wc  commir 
'  ourfelves  unto  thee  ;  we  hope  in  thy  mercies  ; 
'  and  we  wait  for  thy  falvation.    Pardon  the  ini- 

*  quity  of  our  holy  things.     We  alk  and  offer 
'  ail,  in  the  name  of  our  once  crucified  but  now 

*  exalted   Redeemer,  the  Lord  Jefus  Chrift  ;  to 

*  whom,  with  the  Father,   and  the  Spirit  of  all 

*  grace,  be  afcribed  glory,  honor,  dominion  and 

*  praife,  for  ever  and  ever.     Amen,' 

We  judge  this  to  be  a  convenient  order  in  the 
the  public  prayers  of  the  Church  ;  yet  the  Mi- 
niiler,  as  in  prudence  he  fliall  think  meet,  is  to 
alter  and  change  this  order  ;  to  leave  out  any  peti- 
tions or  parts  of  it ;  to  add  to  or  vary  it,  accord- 
ing to  the  numerous  patterns  of  prayer  in  the 
Scriptures. 

We -recommend  it  to  all  Miniflers  ordinarily 
to  ufe  fcriptural  language  in  their  public  prayers, 
and  that  they  be  careful  not  to  be  tedious  in  this 
part  of  the  fervice.  We  think  that  the  prayer 
before  fermon  ought  not  ufually  to  be  iliortcr 
than  twelve,  nor  longer  than  eighteen  or  twenty 
minutes. 

As  the  prayer,  which  Chrift  taught  his  difci- 
ples,  is  both  a  pattern  for  prayer,  and  itfelf  a 
moft  comprehenfive  prayer,  we  recommend  it  to 
be  ufed  in  the  prayers  of  the  Church  :  and  we 
think  the  mod  proper  place  for  this  purpofe  is, 
cither  at  the  conclufion  of  the  introductory  pray- 
er, or  at  the  end  of  this  prayer. 

Let  a  Pfalm  be  alfo  fung  here,  before  the  mi- 
nifter  proceed  to  his  Sermon. 

0/  the  preacJj'ing  of  the  Word. 

The  Preaching  of  the  Word,  being  an  inflitu- 
tion  of  God  for  the  falvation  of  men,  fhould  be 
fo  performed,  that  the  workman  need  not  be  a- 

ihamcd^ 


(  n  ) 

fliamed,  but  may  fave  liimfelf  and  thcfc  that 
hear  him. 

Every  man^  who  undertakes  this  facred 
Work,  fliould  be  careful  that  he  be  called  of 
God,  and  regularly  called  and  introduced  by 
the  Church,  according  to  the  order  of  the  Scrip- 
tures. 

1  he  fubjefl:  of  his  Sermon  is  to  be  fome  verfe 
or  verfes  or  fcripture,  holding  forth  fome  ]'rinci- 
ple  of  religion,  inculcating  fome  duty,  or  reprov- 
ing fome  fm.  Let  him  not  ufe  a  text  m.ere- 
ly  as  a  motto,  but  be  careful  that  the  doc- 
trine propofed  be  fairly  contained  in  ir.  It  is 
proper  alfo,  that  large  portions  of  ^Scripture  be 
fomeiimes  expounded,  and  particularly  improv- 
cdjfor  the  inflru^ion  ofthePeople  in  the  meaning 
and  ufe  of  the  facred  Oracles. 

Let  the  introdudion  of  his  difcourfe  be  brief 
and  perfpicuous,  and  ordinarily  drawn  froni  the 
text  or  context  ;  that,  by  a  natural  and  eafy 
tranfition,  it  may  lead  him  to  the  fubjefl:,  v/hich 
he  intends  to  confider.  Let  not  the  divifions  be 
too  numerous.  Let  the  doctrines  be  plain,  the  ex- 
plications eafy,  the  illuftrations  clear,  the  ar- 
guments convincing,  the  inferences  natural  ; 
and  the  application  folemin,  affectionate,  power- 
ful and  perfiiafive.  ' 

This  method  of  preaching  requires  much  ftu- 
dy,  meditation  and  prayer.  Minifters  ought,  in 
general, to  write  their  fermons,  and  not  td  indulge 
themfelves  in  loofe  extempore  harangues,  but  ro 
carry  beaten  oil  into  the  fan£luary  of  the  Lord. 
They  ought  fo  to  diged  their  fermons,  and  com- 
mit them  to  memory,    as  not,  ordinarily,   to  ufe 

K 

their 


(     74     ) 

their  notes  in  public.  But  if  any  choole  to  have 
their  notes  before  them,  let  them  ufe  them  with 
the  glance  of  the  eye,  but  not  read  their  fcrmons 
from  the  pulpit. 

The  fervaiJt  of  Chrlfl  is  to  prepare  for  the 
fanduary,  and  to  conduct:  the  fervices  thereof, 
in  fuch  a  manner,  that  his  hearers  may  be  edi- 
fied ;.  and  may  feel  the  word  of  God  to  be  quick 
and  powerful,  and  a  difcerner  of  the  thoughts 
and  intents  of  the  heart.  Whatever  the  pecu- 
liarities of  a  Miniiler's  method  may  be,  he  is  to 
perform  his  whole'  minidry  ;  [ 

L  Faithfully,  having  a  fuigle  eye  to  the  honor 
of  Chriflj,  ^nd  fmcerely  feeking  the;  falvatiou  of 
the  people^      .-  ■  -  . 

II.  Painfully  ;  not' doing  the  work  of  the  Lord 
negligently. 

III.  Plainly;  that  the  feep] eft  mind  mayunder- 
ftand  ;  delivering  the  truth,  not  in  the  enticing 
words  of  man's  wifdom,  but  in  demonftration  of 
the  Spirit  and  of  power.    [ 

IV.  Wifely;  adapting  all  his  dodlrines,  exhor- 
tations and  reproofs,  in  fuch  a  manner  as  may  be 
mofl  likely  to  be  fuccefsful  ;  neither  neglefl- 
ing  the  meaneft,  nor  fparing  the  greatefl  in  their 
fins. 

V.  Gravely  and  decently,  as  becometh  theO- 
racles  of  God  ;  avoiding  all  fuch  improper  gcf- 
tures  and  phrafes  as  may  caufe  feniible  men  to 
dcfpife  him  and  his  minillry* 

VI.  With  meekncfs  and  tender  afFcftion  ;  that 
the  people  may  fee  the  whole;  of  his  miniflra- 
tions  proceed  from. love,  holy  zeal,  and  a  hearty 
dcfae  to  do  them  good. 

VII.  As  taught  of  God,  and  fully  perfuaded 
iq  his  own  mind,  that  what  he  delivers  is  the 

truth 


(.     75    ) 

truth  of  Chrill: ;  expreffing ,  bimfelf  in  language 
agreeable  to  Scripture,  avoiding  terms  of  art, 
and  the  phrafes  of  Philofophcrs.  ,  Ke  is  al- 
fo  to  live  the  doftrine  v/hich  he  teaches,  be- 
ing an  example  to  the  flock,  in  humility,  cir- 
cumfpc6i:ion  and  .  godly  converfation  >  that  he 
may  have  .comfort  in  this  life^  many  feals  to  his 
miniflry,  and,  when  he  has  finiihed  his  labours  of 
love,  a  crown  of  glory  in  the  world  to. come. 

VIII.  As  one^primary  defign,  of  the  public 
ordinances  of  the  Sabbath,  is,  to  pay  a6ls  of  fe- 
cial homage  to  the  moil  high  God,  the  Minifter 
is  to  be  careful  not  to  make  his  fcrmotis  too 
long,  fo  as  to  interfere  therewith.  He  is  parti- 
cularly to  guard  againftiliortening  the  djeyotion- 
al,  and  more  important  parts  of  the  fervice,  to 
make  way  for  long  difcourfes.  But,  when  there  i«v 
only  one  public  fervice  in  the  day,as  is  the  cafe,  in 
the  winter^in  many  of  our  country  Churchesjthe  fei « 
mon,  With  all  the  other  parts,  may  be  fomewhat 
longer,  than  where  there  arc  two  or  more  fervices. 
And,  when  there  are  two  or  more  public  fervices, 
ftatedly  every  Lord's  day,  we  think  the  fermons, 
in  general,  ought  not  to  be.iliorter  than  thirty, 
nor  longer  than  forty  or  forty -five  minutes. 

Of  Prayer  after  Sermorio 

The  fermon  being  ended,  the  Miniiler  is  to 
pray,  turning  fome  of  the  principal  parts  of  his 
fermon  into  confeflion,  humiliation,  petition^ 
thankfgiving  and  praife,  as  the  nature  of  the  fub- 
jeft  may  direct'.     In  a  fpecial  manner  he  i^, 

*  To  give  thanks,  for  the  great  love  of  God 

*  in  fending  his  only  begotten  Son  to  be  the  Sa- 

*  vionr  of  the  world  ;  for  the  communications  of 


'  the  Holy  Gbofl  ;  for  the  hght,  liberty,  prlvl* 
'  Ifgts  and  rich  blcflings  of  the  gof^el  ;  for  c- 
'^  letting  love,  redeeming  mcrcvj  fanchfying 
"  grace,  i\:A  the  joyful  hopes  of  glory. 

*•  'i  o  pr.iy  fur  the  continuance  of  thie  gofpel, 
'  with  ;i!l  its  ordinances,  in  their  purity,  fpiritu- 
'  aiity  and  povver  ;  for  a  blcfling  to  accompany 

•  the  word  of  his  grace,  with  which  they  have 
'  been  now  favoured  ;  for  preparation  for  death 
*'  and  judgment  5  for  the  forgiyenefs  of  the  ini- 
^  quitics  of  our  moil:  holy  fervices  ;  and  for  the 
^  acceptance  of  ourperfonsand  ofFeriDgs,through 
'  the  merits  and    itiediation  of  our  great  High 

•  Prieft  and  Saviour,  the  Lord  jefus  Chrifl ' 

After  this  prayer,  let  a  pfalm  be  fung.  Then 
let  there  be  a  colleclion  for  the  poor,  or  other 
lifes  of  the  Church  ;  and  let  every  one  lay  by, 
upon  the  firfi  day  of  the  week,  as  God  hath 
profpered  him,  agreeably  to  the  Apoftolic  direc- 
tion. Then  let  the  Minifler  difmifs  the  Con- 
gregation with  a  folemn  bleflmg,  to  the  follow- 
ing or  like  purport  -^ 

'  The  grace  of  the  Lord  Jefus  Chriil,  and  the' 
'-  love  of  God,  and  the  communion  of  the  holy 
'  Ghoil,  be  with  you  all.      Jmcru' 

0/  ihe  Adminijl^-aiicn  of  Bapt^fm, 

Baptifm  is  not  to  be  unneceflalrily  delayed,  nor 
to  be  adminiflred,  in  any  cafe,  by  dny  private 
perfon  ;  but  by  a  Miniller  of  Chrifl,  called  to  be 
the  Steward  cf  the  rayfleries  of  God. 

It  is'ufually  tu  be  adminiflred  in  the  Church, 
in  the  prefence  of  the  Congregation  ;  and  it  is 
convenient  that  it  be  performed  immediately  af- 
ter fermon. 

After 


(  n  > 

After  prevh)us  notice  is  given  to  the  Minifters; 
the  child  to  be  baptized  is  to  be  prcfented,  by 
one  or  both  the  parents,  fignifying  their  defire 
that  the  child  may  be  baptized. 

Before  baptifm,  theMinifter  may,  occafionally^ 
ufe  fome  words  of  inflrudion,  refpc<fnng  the  in- 
ftitution,  nature,  ufe  and  ends  of  this  ordinance  r 
Shewing  ; 

'  That  it  is  inflituted  by  Chrift  ;  that  if  is  a 

*  feal    of  the   righteoufnefs   of  faith  ;    that  the 

*  {tzt^  of  the  faithful  have  no  lefs  a  right  to  thisT 
'  ordinance,  under  the  gofpel,  than  the  feed  of 

*  Abraham  to  circumcifion,  under  the  Old  Tef- 

*  tament  ;  that    Chrifl    commanded  all   nations 

*  to  be  baptized  ;  that  he  blclTed  little  children, 

*  declaring  that  of  fuch  is  the  kingdom  of  hea- 

*  vcn  ;    that   children   are  federally   holy,  and 

*  therefore  ought  to  be  baptized  ;  that  we  are, 
'  by  nature,  fmiul,  guilty  and  polluted,  and  have* 

*  need  of  cleanfmg  by  the  blood  of  Chrifl,   and 
'  by  the  fandifying  influences  of  the  Spirit  of 

*  God.' 

The  Minijfler  is  alfo  to  exhort  the  parents  to 
the  careful  performance  of  their  duty  :  re- 
quiring  ; 

*  1  hat  they  teach  the  child  to  read  the  word 

*  of  God  ;  that  they  inftru^i:  it  in  the  principles 

*  of  our  holy  religion,  as  contained  in  the  Scrip- 

*  tures  of  the  old  and  new  Teftament,  and  ex- 
'  cellently  fummed  up  in  the  Confcffion  and  Ca- 

*  techifm  of  this  Church ;  that  they  pray  with  and 

*  for  ic  ;    that  they  fet  an  example  of  piety  and 

*  godlinefs  before  it  ;  and  endeavour,  by  all  the 

*  means  of  God's  appointment,  to  bring  up  their 

*  child  in  the  nurture  aud  admonition  of  the 

*  JLord/ 

Then 


(     78     } 

Then  the  Minifler  is  to  pray  fdj-  a  bleffing  to 
attend  this  ordinance,  in  the  following  or  like 
manner  : 

*  Mod  merciful,  holy,  ailcl  eternal  God,  wc 
V'pray  for  vhj  hlciTmg  upon  thele  parents  and 
*-  their   child.     I'he  fouls  of  parents    and  the 

*  fouls  of  children  are  thine* .  .  Etiable  thefe  pa- 

*  rents,  in  faith  and  love,  to  oiler  up  their  child 
'  to  thee,  at  this  time,  in  this  holy  ordinance  of 

*  baptifm.      San£i:ify  this   child  by   thy    grace. 

*  May  it:^  original  guilt  be  done  away,  through 

*  the  blood  of  the  Lamb,  that  was  flain.     Waih 

*  this  child  in  the  laver  of  regeneration.     In- 

*  graft  it  into  Chrift  ;  and  make  it  an  heir  of 
'  glory.  Join  the  inward  baptifm  of  the  Spirit 
^  with  the  outward  baptifm  of  water.  Gfaciouf- 
*.  ly  blefs  and  fanflify  this  holy  ordinance  to  the 
'  fpiritual  benelit  of  this  child.  Ratify  in  hea- 
^  ven  what  we  now   do  upon  earth.     Hear  us, 

*  O  our  God,  accept  and   anfwer  us,   only  for 

*  the  fake  of  our  divine  Redeemer.     Amen.' 
Then    the   Minillcr,  cither  taking  the  Child 

in  his  arms,  or  leaving  it  in  the  arms  of  the  pa- 
rent, fliall  call  the  child  by  its  name,  and  fay  ; 

'  I  baptize  thee,  in  the  name  of  the  Father, 
'  and  of  the  Son,  and  of  the  Holy  Ghofl:.' 

As  he  pronounces  thefe  words,  he  is  to  bap- 
tize the  Child  with  water,  by  pouring  or  fprink- 
Hflg  it  on  the  face  of  the  Child,  without  adding 
any  other  ceremony. 

f  This  being  performed  he  fliall  pray  to  this  or 
the  like  purpofe  : 

'^  *  O  thou  mod  glorious,  condefcending,  and 
•gracious  God,  Father,  Son,  and  Holy  Ghofl  ; 

*  We  g-ive  thee  hearty  thanks,  for  the  covenant  of 

*  grace,  and  for  all  the  inRitutions  of  thy  mercy. 

*  Follow 


'  (J       I 

*  Follow  with  thy  bl-eiling>tliis  holy-  ordii>aR6? 

*  of  baptifpj,  which  has  now  been  adminflred  in 
'  thy  name.     O  Lord,  enable  theie  parents  fo 

*  live  in  the  faithful  dircharge  of  every  chriitian 
^  duty,  towards  this  Child.     ReGciye  it  into  thy 

*  fatherly  care  and  protCiStion.  May  ii  liye.-and 
■  grow  up  before  xhee,  ^and  do -worthily  in-  its 
f  day  and  generation.  SancWy  it  by  thy  Spirit; 
'  uphold  it  by  thy  power.     May  it   be  a  ufeful 

*  member  of  thy  Church  here  ;  and  be  kept,  by 

*  faith,  unto  falvation,  through'  Jcfus  Ghrifl:  our 
f  Lord.     Amen,',  ,/:—•":  .  :  • 

This  will  form  ap^^rt  of;the  concluding  prayer 
of  public  worihip. 

It  is  proper,  that  baptifm  be  adminiftred  in 
theprefence  of  the  Congregation:  yet  there  may 
be  cafes,  when  it  will  be  expedient  to  adminiO.er 
this  ordinance  in  private  houfes  ;  of  which  the 
Minifter  is  to  be  the  Judge.    ■  , 

Of  the  Adminiftratton  of  the  Li^d* s'  Supper . 

The  Comniunion,  or  Supper  of  the-  Lord,  is  to 
be  celebrated  frequently  ;  but  how  often  may- 
be determined  by  the  Mini(ter  and  Elderihip 
of  each  Congregation,  as  tbey  raay  judge  moll 
for  edification  :  but,  we  think  it  ought  to  be 
adminiflered,  at  lead,  once  in  every  quarter  of 
the  year.  The  time  for  the  celebration  of 
this  ordinance,  we  judge  convenient  after  the 
morning  fermon  :  But  if  any  choofeto  celebrate 
it  in  the  afternoon,  they  are  at  their  liberty.       • 

The  ignorant  and  fcandalous  are  not  to  be  ad-- 
mitted  to  the  Lord's  fupper. 

It  is  proper  that  public  notice  fliould  be  given 
to  the  Congregation,  at  leall,  the  fabbath  before 
the  adminiflration  of  this  ordinance,  and  that,  on 

fomc 


(     So     ) 

iovnc  day  of  the  week,  fomething  bctauqht  con- 
cerning  its  nature,  and  a  due  preparation  for  it, 
that  ail  may  come  in  a  fuitabic  manner  to  this 
holyfeafl. 

When  the  fcrmon  is  ended,  the  Minifler  fhall 
fliew  ; 

'  That  this  is  an  oniinance  ofGhriftjby  reading 
'  the  words  of  inftitution, either  from  one  of  the 

*  Evangelids,  or  from  i  Cor.  XI  chapter,  which, 
'  as  to  him  may  appear  expedient,   he  may   ex- 

*  plain  and  apply  ;  that  it  is  to  be  qbferved  in 

*  remembrance  of  Chrift,  to  (liew  forth  his  death 

*  till  he  come  j  that  it  is  of  ineftimable  benefit, 

*  to   flrc^ngthen  his  people  againft  fm  ;    to  fup- 

*  port  them  under  troubles  ;  to  encourage  and 

*  quickcii  them  in  duty  ;  to  infpire  them  with 
^  love  and  zeal  ;  to  increafe  their  faith,  and  ho- 

*  ly  rcfolution  and  to  beget  peace  of  confcience^ 

*  and  comforrablc  hopes  of  glory.' 

He  is  to  warn  the  profane,  the  ignorant,  and 
fcandalous,  and  thofe  that  fecretly  indulge  them- 
felves  in  any  known  fin,  not  to  approach  the 
holy  Tabic. 

On  the  other  hand,  he  (liall  invite  to  this  ho- 
Jy-  Table,  furh  as,  feniible  of  their  loft  and  hclp- 
Icfs  ftate  by  fm,  depend  upon  the  atonement  of 
Chriil  for  pardon  and  acceptance  with  God  ; 
fuch  as,  being  inftru^led  in  the  Gcfpel  do(^rine, 
have  a  competent  knowledge  to  difcern  the 
Lord's  body  ;  and  fuch  as  defire  to  forfakc  the 
ways  of  fm,  and  are  determined  to  lead  a  life  of 
pra(n:ical  godlinefs. 

The  table,  on  which  the  elements  are  placed, 
being  decently  covered,  the  bread  in  convenient 
difhes,  and  the  wine  in  large  cups  ;  and  the  Com- 
municants orderly  and  gravely  fitting  around  it, 

(or 


•IT) 


(    8i    5 

,(or  m  tlicir  feats  before  the  table)  in  the  pre- 
fence  of  the  Miniiler  :  Let  hirn  take  a  portioq' 
of  the. bread  in  one  hand,  and  one  of  the  cups 
in  the  other  ;  and  then  pray  for  a  blefiing,  to 
this  or  the  like  effect  : 

'  O  thou  eternal  God,  Father,  Son,  and  holy 
"".  Spirit  ;  We  adore  thee  as  the  fountain  ofbe- 

*  ing  and  bleilednefs.  We  praife  thee,  that 
<  thou  hall  creeled  a  Church  in  this  fallen  world; 

*  that  we  are  called  to  be  m.embers  of  it  ;  and 
'  that  thou  haft  appointed  vai'ious  ordinances  to 
^  be  obferved  therein « 

,    '  Now,  O  Lord,  we  are  invited  to  come  and 

*  eat  of  Wifdom's  bread,  and  to  drink  of  the 
^  wine  that  (he  hath  mingled.  Caufe  us  fo  to 
^  hunger  and  thiift  after  rightequfnefs,  that  we? 
^  may  be  filled.     Draw  us,  and  we  will  run  after 

*  thee.      Bring   us  into  thy  chambers,  that ,  we 

*  may  be  glad  and  rejoice  in  thee,  and  remem- 

*  ber  thy  love  more  than  wnne. 

.    '  Moft  gracious'  God,  we  give  thee  glory  for 

*  all  the  purpofes  of  thy  love;  for  the  million, 

*  fuiferings  and  death  of  Jcfus  Chrift,  in.  whofe; 
^  name  alone  we  have  accefs  to   the  throne  of 

*  thy  grace,  and  hope  for  everlafting  life,     We 

*  thank  thee  for  this  holy  ordinance.     We  de- 

*  voutly  pray  for  thy  divine  blelling  upon  us^ 
^  in  our  attendance  upon  this  feaft  of  love. 

*  Blefs,  O  Lord,  thefe  elements  of  bread  and 

*  wine.     May  we  receive  them  as  the  Symbol 5 

*  of  the  broken  body,  and  filed  blood,  of  our 
*,  Lord  and  Saviour  Jcfus  Chrift.  May  we,  by 
'  faith,  eat  the  fiefli,  and  drink  the  blood,  of  the 

*  Son  of  God.  O  letthis  cup  of  blelTing,  which 
*,  we  blefs,be  to  us  the  communion  of  the  blood  of 
^  Chrift  ;  let  this  bread,  which  we  break, be  to  us 

*  the  communion  of  the  body  of  Chrift. 

L  '  Moft 


t   i=  ) 

*  Maft  merciful  Father,  keep  our  ticarrs  and 
'  minds  in  the  r/holc  of  this  duty  ;  and  pre-^ 
'  ferve  us  from  the  fuggeflions  of  the  evil  one. 
'  May  our  fouls  feel  the  lively  exercifes  of  every 

*  grace.  Suit  thy  mercy  to  our  various  circum- 
^  fiances.  May  we  be  joined  to  the  Lord  in  a 
^  new  and  everlafliiig  covenant,  and   made  one 

*  fpirit  with  him.  May  thy  continual  grace 
'  and  aid  further,  r:nd  aflifl:  us,  in  the  perform- 

*  ance  of  every  duty   of  the  Chriflian  life.     Seat 

*  unto  us,we  befeech  thee,  the  remiiTion  of  all  ouir 

*  fms,  the  gift  of  the  Holy  Ghoft,  and  the  pro- 

*  mife  of  eternal  life. 

*  Now  unto   him   who  is   able  to   keep  ni 

*  from  falling,  and  to  prefent  us  faultlefs  before 

*  the  prefence  of  his  glory  with  exceedmg  joy^ 

*  to   the  only  wife  God  our  Saviour  be  glory 

*  and  majefty,   dominion  and  po^er,  both  now 

*  and  ever.     J  men.* 

The  elements  being  now  fet  apart  by  prky- 
Cr,  the  Minifter  is  to  take  the  bread,  and  brealc 
it,  into  fmall  portions,  in  the  view  of  the  peo- 
ple. While  h€  is  performing  this  facraiiientaf 
afiicn,  let  him  make  fuch  obfervations,  upon 
the  body  of  Chrift  Jefiis,  which  was  broken, 
for  us,  as  to  him  may  appear  proper. 

Then  he  is  to  fay  in  expreificns  of  this  fort  :. 

'  Our  Lord   jefus  Chrifl:,  on  the  fame  night 

*  in  which  he  was  betrayed,  having  taken  bread, 

*  and  bleffed  and  broken  it,  gave  it  to  his  Difci- 

*  pies  \  as  I,    miniflring  in  his  name,   give  this 
'*  bread  unto  you  ;  faying,  [here  the  Bread  is 

*  to  be  diftribuied]  Take,  eat ;  this  is  my  Body, 

*  which  is  broken  for  you  :  this  do  in  remem- 

*  brance  of  me.' 

After  having  given  the  Bread,  he  fliall  take 
ihe  Cup,  iind  fay  ;  '  After 


(    S3    ) 

*■  After  tlie  fame  manner,   our   Saviour  alfo 

*  took  the  Cup,  and,  having  given  thanks,  as 
^  hath  been  done  in  his  name,  he  gave  it  to  the 
^  Difcipies  ;  faying,  [while  the  Minifter  is  re- 
^  peating  thefe  words  let  him  give  the  Cup]  This 

*  Cup  is  the  Ne\y  Teflament  in  ray  blood,  which 
^  is  filed  for  many,  for  the  remiilion  of  fms :  Drink 
^  ye  all  of  it.* 

The  Minifter  himfelf  is  to  communicate,  at 
fuch  time  as  may  appear  to  him  moil  convenient. 

The  Miniiler  may^in  a  few  words,  put  theCom- 
jnunicants  in  mind   j 

'  Of  the  grace  of  God,  in  Jefus  ChrifJi,  held 
^  forth  in  this  facrament,  and  of  their  obligation 

*  to  be  the  Lord's  ;  and  may  exhort  them,  to 
^  walk  worthy  of  the  vocation  wherewith  they  are 

*  called  ;  and,  as  they  have  profeffedly  received 
f  Chrid  Jefus  the  Lord,  that  they  be  care- 
^  ful  {o  to  walk  in  tiim  ;  and  to  maintain  good 
^  works.* 

It  m.ay  not  be  improper  for  the  Minin:er  to 
give  a  word  of  exhortation  alfo  to  thofe  who 
have  been  only  fpciSlators,  reminding  them  ; 

'   Of  their  duty  ;  ftating  their  fm  and  danger, 

*  by  living  in  difobedicnce  to  Chriil,  in  negiect:- 
^  ing  this  holy  ordinance  ;  and  calling  upon  them 
^  to  be  earned  in  making  preparation  for  at- 
^  tending  upon  ir,  at  the  next  time  of  its  cele- 
^  bration.* 

Then  the  Minifler  is  to  pray  and  give  thanks 
to  God  ; 

*  For  his  rich  mercy,   and  invaluable  good- 

*  ncfs,   vouchfafed  to  them  in  that  facred  com- 

*  munion  ;    to  implore  pardon  for  the  defeats 

*  of  the  whole  fervice  ;  and  to  pray  for  the  ac- 
^  ceptance  of  their  perfous  and  performances  ; 

'  for 


(.     84     ) 

*  for  the  gracious  afTiflaRce  of  the  Holy  Spirit., 

*  to  enable  them,  as  they  have  received  Chrill 
^  Jefiis  the  Lord,  fo  to  walk  in  him  ;   that  they 

*  may  hold  fail  that  they  have  received,  that  no 

*  man  take  their  crown  ;    that  their  converfa- 

*  tion  may  be  as  bccometh  the  gofpel ;  that  they 

*  may  bear  about  with  them,    continually,  the 

*  dying  of  the  Lord  jefus  ;  that  the  life  alfo  of 

*  Jefus  maybe  manifcfted  in  their  mortal  body  ; 

*  that  their  light  may  fo  fliine  before  men,  that 

*  others,  feeing  their  good  works,  may  glorify 
•J  their  Father  who  is  in  heaven.' 

The  collection,  for  the  poor,  and  to  defray 
the  expence  of  the  elements,  may  be  made  after 
this,  or  at  fuch  other  time  as  may  feem  meet  to 
the  Elderfliip.  ' 

*  Now  let  a  pfalm  or  hymn  be  funpr,  and  the  Con-^ 
grcgation  difmiffcd,  with  the  following  or  fome 
ether  gofpel  benediction  ;  * 

*-  Now  the  God  of  peace,  that  brought  again 
'  from  the  dead  our  Lord  Jefus,  that  great  fliep- 
'  herd  of  the  iheep,  through  the  blood  of  the 

*  everlafting  covenant,  make  you  perfe<^  in  every 
'  good  work  to  do  his  will,  working  in  you  that 

*  which  is  well  pleafmg  in  his  fight,  through  Je- 
^  fus  Chrift;  to  whom  be  glory  forever  and  ever. 

It  has  been  cuflomary,  in  fome  parts  of  our 
Church,  to  obferve  aFaft  before  the  Lord's  Sup- 
per ;  to  have  Sermon  en  Saturday  and  Mon- 
day ;  and  to  ailemble  two  or  three  Miniflers, 
with  their  Congregations,  on  fuch  occafions. 
"Whereas  thefe  feafons  have  been  blelTed  to 
m:\ny  fouls,  and  may  tend  to  keep  up  a  ilriifler 
union  of  Minillcrs  and  Congregations  ;  we  think 
it  not  improper,  that  they,  who.  chufc  to  conti- 
nue 


(     Ss     ) 

niic  in  this  pra^lice,  fliould  difpenfe  the  Saci:^» 
jnent,  in  this  way.,  once  a  year  :  but  we  judge  if 
highly  expecient  and  necelTary,  that  each  Conj 
gregation  celebrate  the  Communion,  as  befqrp 
directed,  at  Icail  once  in  each  quarter  of  the  year* 

Ofibe  AdmiJJi07i  ofPerfons  to  Sealing-Ordinances, 

Children,  born  within  the  pale  of  the  vifiblc 
Church,  and  dedicated  to  God  in  baptifm,  are 
Chriftians.  They  are  under  the  inirtct-ion  and 
government  of  the  Church-Scfiion' ;  und  are  to 
be  taught  to  read,  and  repeat  the  Catechifm.  the 
Apodles  Creed,  and  the  Lord's  prayer.  They 
are  to  be  taught  to  pray,  to  abhof  fin,  to  fear 
God,  and  to  obey  the  Lord  Jcfus  Chrift  :  And, 
when  they  come  to  years  of  difcretion,  if  they 
be  free  from  fcandal,  appear  fober  and  Heady, 
and  to  have  fufficient  knowledge  to  difcern  the 
Lord's  body,  they  ought  to  be  informed,  it  is 
their  duty,  and  their  privilege,  to  come  to  the 
Lord*s  Supper. 

The  years  of  difcretion,  in  young  Chrifcians, 
cannot  be  precifely  fixed.  This  mud  be  left  lo 
the  prudence  of  the  Elderfliip.  The  Officers  of 
the  Church  are  the  fo!e  Judges  of  the  qualifica- 
tions of  thofe  to  be  admitted  to  Sealing-Ordinan- 
ces  ;  and  of  the  time  when  it  is  proper  to  admit 
young  Chriilians  to  thera. 

Thofe,  who  are  to  be  admitted  to  Sealing.  Or^ 
dinances,  fliall  be  examined,  as  to  their  know- 
ledge and  belief  of  the  following  things  :    viz. 

*  That  the   Scriptures,  of  the  Old  and  New 

*  Teftament,  are  the  Word  of  God,  the  only  in- 

*  fallible  rule  of  faith  and  practice  ;  that  thefc 
J  contaip,  plainly  and  fufficientiy,   every  doc- 

^  trine 


(     »6     ) 

trine  needful  for  falvaticn  ;  that  there  is  one, 
only,  living,  and  true,  God,  poUelled  of  every 
perfection  and  excellency,  the  Creator,  the 
Preferver,  and  the  Governor  of  the  univerfe  ; 
that  there  arc  three  Perfons  in  the  Godhead, 
the  Father,  the  Son,  and  the  Holy  Spirit,  and 
that  thefe  three  are  one  j  that  all  men  are  Iq  a 
loft  eftate,  and,  as  finncrSjiland  judly  condemo- 
ed  by  the  hrvv  of  God,  and  are  liable  to  his 
wrath  and  curfe  j  that  Jefus  Chriil,  the  on- 
ly begotten  Son  of  God,  who  is  God  and 
man  in  one  perfon,  came  into  tliii;  world,  to 
feek  and  to  fave  them  that  are  loil  ;  that  he 
fuffered,  and  made  atoiicmcnt,  in  iheir  room 
and  flead  ;  that  he  died  for  their  oiTcnces,  and 
rofe  again  for  their  juftificatioi)  ;  that  he  fit- 
teth  at  the  right  hand  of  God  in  heaven,  ma- 
king coniinual  intcrceilion  for  them  ;  that  the 
enlightening  aud  fanctifying  influences  of  the 
Holy  Ghofl:  are  abfolutely  neccflary,  to  lead 
us  into  the  faving  imderftanding  of  the  facred 
Scriptures,  to  renew  the  heart,  and  to  enable 
a  Chriftian  to  live  Godlily  in  the  world  ;  and 
that  watchfuinefs  over  the  life,  holy  meditation, 
a  confcientious  aiicr.dancc  upon  public,  pri- 
vate, and  fecret  worfliip  ;  together  with  the 
ftcady  practice  of  righteouficfs,  truth,  finceri- 
ty,  and  charity,  tov/ards  men  ;  and  of  fobricty, 
chaftity,  and  temperance,  towards  ourfelves  j 
are  the  indifpeniible  duties  of  every  Chriflian.* 

-  When  the  knowledge,  of  thofe  who  are  to 
be  admitted  to  fcaling-ordinanccs,  is  judged  to 
be  fatisfa<^ory  ;  and  nothing  appears  in  their 
life  and  converfation  to  hinder  their  admiffion  ; 
the  Minifter  fliall,  cither  in  private,  or  in  the 

prefcncc 


(    S7     ) 

prtfcuct  of  the  Seilion,    or  In  the  prcfcncc  cf 
the  Congregation j    as    fhall    be  mod  expedient, 
aflc  the  profelTion  of  their  faith,  in  the  following 
©r  like  manner  : 
/  Do  you  believe  Jefus  Chriit  to  be  the  Son  of 

*  God  ?    Do  you  afTent  to  the  Covenant  of  grace, 

*  and  acknowledge    the  obligation  of  your  bap- 

*  tifmal  engagements  ?    Do  you  take  God,  the 

*  Father,  Son,  and  Holy  Ghoft,  to  be  your  God? 

*  Do  you  renounce  your  former  fins?  And  do  yoa 

*  promife,  through  grace,  to  live  in  the  diligent 
'  practice    of  all    the    duties    required   in    the 

*  Gofpel  ?" 

it  is  not  improper  that  this  be  accompanied 
with  fuitablc  exhortation  and  prayer.  And  the 
perfons,  fo  profciiing  their  Faith,  are^  immedi- 
ately thereupon,   entitled  to  fealing-ordinanees* 

Unbaptized  perfons  are  not  members  of  the  vi- 
fible  Church  ;  they  are  not  Chrillians  :  There- 
fore, when  they  offer  themfelTes,  they  are  to  be 
coniidered  as  candidates  for  admiilion  into  the 
Church,  and  to  be  taught  the  do£lrines.  of  the 
Gofpel  as  above  directed. 

When  their  knov/ledj^e  fiiall  be  deemed  fatis- 
fa(ftory,  and  nothing  appears  in  their  life  againfl 
their  admiilion,  it  is  molt  expedient,  in  ordinary 
cafes,  that  they  fhould  publicly  profefs  their 
Faith,  in  the  prefence  of  the  Congregation  ;  [in 
the  fame,  or  like  manner,  as  directed  above  ii» 
the  admiilion  of  young  Chriflians  to  Sealing-Or- 
dinances:]  After  which  they  ought  to  be  immedi- 
ately baptized,  and  admitted  to  all  the  privilcget 
Cif  the  Ghiarch* 


<>/ 


C    ^^    ) 

Of  the  mode  of  inficling  Church-Cenfures. 

.  The  rower,  which  Ghrifl:  hath  given  the  Ru- 
lers <)i  his  Church,  is  for  edification,  and  not  for 
deftru^ion.  As,  in  the  preaching  of  the  Word, 
the  wicked  are,  miniderially  and  docrrinally,  fe- 
parated  from  the  good  ;  fo,  by  difciplinc,  the 
Omrch  authoriiatively  makes  a  diilinction  be- 
tfvcsnthe  holy  and  the  profane.  In  tliis  fhe  afts 
the  part  of  a  tender  Mother,  ccrredting  her 
Children  only  for  their  good  :  And  that  every 
Oiie  of  rhem  may  be  prcfented  faulrLefs,  in  the 
day  of  the  Lord  Jefus. 

When  any  perfon,  belonging  to  the  Congrega- 
tion, is  r<-,portcd  of,  as  being  guilty  of  a  fcanda- 
Jou^  a  id  cenfurable  offence  ;  the  Church-Sellion 
jfhall  confider  it  as  their  duty,  to  enquire  into  the 
matter  ;  to  call  the  perfon  before  them,  and  ta 
deal  with  him,  accordins:  to  the  rules  of  the 
Church. 

When  any  member  fliall  have  been  guilty  of 
a  fault,  d'icrving  cenfure,  the  Judicatory  iliall 
proceed  with  all  tendernefs,  and  redore  their  of- 
fending brother  in  the  fpirit  of  meeknefs  ;  con- 
fidcring  rhemfelYes,  left  they  alfo  be  tempted. 
Cenfure  ought  to  be  infiicred  with  the  grcatell 
pclTible  folemnity  ;  that  it  may  be  the  means  of 
imprf- fling  the  mind  of  the  delinquent  with  a  pro- 
per fenfe  of  his  danger,  while  he  ftands  excluded 
from  the  privileges  of  the  Church  of  the  living 
God  :  and  that,  with  the  divine  blefling,  it  may 
lead  him  to  repentance  ;  and  earneftly  to  defirc 
to  be  reconciled  to  the  Lord  whom  he  hath  of- 
fended, and  to  his  Church,  which  he  hath,  by 
his  fm,  fcandalized  and  grieved; 


Whea 


(     89     ) 

When  any  pcrfoa  fliali  voluntarily  confefs  him- 
ielf  guilty  of  an  olknce  ;  and  the  ofFcnce  be  of  a 
fmaller  nature  ;  and  He  (hall  appear  penireat,  tab 
Judicatory  may  give  hiiii  an  admonition,  to  be 
more  \Vatclifal  for  the  future,  without  proceed- 
ing to  fufpcnd  or  exclude  him  from  privileges. 

When  the  Judicatory  has  refolved  to  pafs  {cn-^ 
tence,  fiifpending  a  member  from  Church-privi- 
leges, the  Moderato'r  fhall  addrefs  him,  to  the 
following  or  like  purpolc  : 

'  Whereas  you  are  guilty  [by  your  own  con- 

*  feilion,  or  convicted  by  ItifScient  proof  as  the 

*  cafe  may  be],  of  the  fm  of  [here  mention  the: 
'  particular  otfent'e}  we  declare  you  fufpended. 
'  from  the  privileges  of  the  Church ;  till  you  give 
'  fatijifa^Lory  evidence  of  the  lincerity  of  vour 
^   repentance.' 

We.  now  foleninly  rebukt:"  you  for  your  fm. 
ConfideT-,  that  this  is  one  of  thofe  works  of  the 
fiedi,  which  exclude  from  the  kingdom  of  Hea- 
ven. Yoii  muft  ha\^e  been  far  left  of  God,  thus 
to  crucify  afrefh  the  Sou  of  God,  and  put 
him  to  open  fliarae.  Seriouily  refleft,  that  the 
wrath  of  God  is  repealed,  from  Heaven,  againft 
all  unrighteoufnefs  ;  and  that  you  (hall  have  his 
wrath  poured  otit  upon  you  to  the  u'trermofl:  ;. 
unlefs  you  repent.  Out  ofChrifl,  there  is  na 
fafety  :  for  our  God  is  a  confamin^  fire.  But, 
while  faithfulnefs  to  your  foul  obliges  us  to  wara 
you  ot  ydiirdailger,  we  call  upon  you  to  repent ;, 
to  turn  uilto  the  Lord,  v)ho  wilt  have  rnercy  up- 
on you  y  and  to  our  God,  who  will  abundantly 
pardon.  O  be  perfuaded  to  flee  to  the  blood  of 
fprinkling.  Apply  anew  to  Chrift  Jcfus  the 
Lord  :  for  he  is  able  to  fave  them  to  the  utter- 
moll,  that  come  unto  God  by  him,  feeing  he  e- 
vcr  liveth  to  make  interceiTion  for  them, 
-       •  M  Then 


C     9^     ) 

Tlieii  let  the  Miiiider  pray,  in  the  foilowing  5r 
like  manner  : 

*  O  Lord,  do  thou,  who  haft:  given  authori- 
ty  to  thy  fcrvants  xo  bind  and  to  loofe  upon 
earth,  blefs  thine  pwn  ordinance.  May  this 
pcrfon  be  recovered  from  thefnare  of  the  De- 
ftroyer.  None  are  able  to  pluck  the  people 
of  Chrift:  out  of  his  hand.  Do  thou,  O"  com- 
paiTionate  Redeemer,  v/ho  didft;  pray  for  Pe- 
ter, in  the  hour  of  temptation,  that  his  Faith 
might  not  fail^  and.  who  didft:  rcft:ore  him  after 
he  had  fallen,  grant  repentance  unto  this  Of- 
fender. May  his  heart  be  filled  with  godly 
forrow,  which  worketh  repentance  not  to  be 
repented  of.  O  Lord,  deal  not  with  him,  ac- 
cording to  the  demerit  of  his  fm  ;  but  do  thou 
magnify  thy  grace,; by  the  forgivenefs  of  all  his 
iniquities.  Blefs  thy  Church,  O  thou  King  of 
Saints,  and  preferve  thy  fcrvants  from  fuch 
heinous  offences*  Let  the  time  to  favour  Zk 
on  come,  when  the  people  fliall  be  fubdued 
under  the  anointed  of  the  Lord.  Enable  us, 
O  Lord,  to  watch  and  pray,  that  we  enter  not 
into  temptation.  Let  not  the  Adverfary  tri- 
umph over  thy  chofen.  Hear  us,  moft:  gra- 
cious God,  for  the  fake  of  J efus  Chrift,  theon- 
]y  Mediator  between  God  and  man.  /Ijiien.^ 
It  is  moft:  expedient,  that  all  this  fliould  pafs 
only  before  the  Judicatory.  But,  if  any  Church 
think  it  moft:  expedient  to  rebuke  the  .Ofl:ender 
publicly,  this  folemn  exclufion,  from  the  privile- 
ges of  the  Church,  may  be  in  the  prcfcnceof  the 
Congregation. 

After  a  perfon  has  been  excluded  from  Church 
privileges,  it'is  not  fit,  that  he  be  given  over  as 
loft:.     The  Minifler,  and  Elders,  and  other  Chrif-^ 

tians. 


(     91     > 

thins,  iliould  take  occafion  to  converfe  with  him; 
;is  well  as  pray  frequently  in  private,  that  it  would 
pleafe  God  to  give  him  repentance.  And  it  may 
not  be  improper,  at  tim.es,  particularly  'on  days 
preparatory  to  the  difpenfmg  of  the  f  ord's 
Supper,  that  the  prayers  of  the  Church  be  of- 
fered up,  for  thofe  unhappy  perfons,  who  by 
their  wickednefs,  have  fhut  themfelves  out  from 
this  holy  communion. 

When  the  Judicatory  Ihall  be  fatisfied,  as  to 
the  reality  of  the  repentance  of  any  Offender,  he 
fii?dl,  on  his  earned  importunity,  be  admitted  to 
profcfs  his  repentance  ;  and  be  reftored  to  the 
privileges  of  the  Church. 

It  is  mod  proper,  that  Penitents,  appointed  by 
the  Seiiion  to  be  reflored  to  Church-privileges, 
fliould  be  reconciled  in  the  prefence  of  the  Con- 
gregation :  [yet  this  is  not  fo  indifpenfible,  but 
that  a  Judicatory  may,  on  good  grounds,  do  it 
by  tbenrifelves]  and  it  ihall  be  doiie  in  the  follow- 
ing or  l:ke  manner  : 

The  Minider,  having  called  the  Penitent,  in 
the  prefence  of  the  Congregation,  fnall  lay  : 

'  Do   you  now  profcfs  your  repentance  for 

*  your  fm  ;  your  fmcere  defire  to  be  reilored  to 

*  the  privileges  of  the   Church  ;  and  your  pur- 
'  pofe,    through   the  aififtance   of  the    grace  of 

*  God,  to  Hve  as  it  becometh  the  Gofpel  ?* 
Upon  his  anfwering  in  the  aiRrmative,  the  Mi- 

nifter  fliali  addrefs  him  thus  : 

Dear  Brother,  it  gives  us  fmcere  plcafure  to 
be  allowed  to  entertain  a  hope,  that  you  have 
feen  your  folly,  your  fm,  and  your  danger,  and 
have  been  led  to  flee  for  refuge  to  the  only  hope 
fet  before  us  in  the  Gofpel.  Permit  me  to  re- 
mind you,  that  you  have  now  to  do  with  the 

heart- 


(     9^     ) 

hcart-fearchiiig  God.  It  is  eafy  to  iirpcfe  upon 
the  Cfmrch  ;  you  may  deceive  irijr.,  but  God 
cannot  Ve  deceived,  and  miiy  net  be  mocked. 
Oh  !  th;i:  ycur  heart  may  be  ri^^ht  with  him.  If 
you,  in  tiiis  foicmn  manner,  profefs  repentance, 
V'hih:  you  feel  no  true  repentance,  but  are  dill 
drawn  with  the  Cords  of  fm,  be  afraid  :  for  the 
h^ind:\  of  mockers  fhail  be  made  ilrong.  But, 
Brot|iei,  we  iiope  better  things  cfyou;  and 
tnings  v/nich  accompany  falvation,  though  we 
tiiu^  fpeak.  girtTcr  me  to  rem/md  you,  that  much 
cr^umfpectionis  necciiary; "and  that  a  humble,  ho- 
]}  walking  withGodis  your  fpccialduty.'  Youhave 
grie:ved  the  people  of  God,  and  given  occafipn  to 
the  Adyerfary  to  biafpheme.  Ibeicech  you,endea-; 
your,by  your  modeil  un.iiTected  piety, to  edify  the 
one,  and  to  (loo  the  mourh  of  the  other.  V  our  late 
fallhas,  no  doubt, convinced  ycuof  thegreatneed 
you  Iiavc  of  the  grace  and  Spirit  of  God.  Live 
in  confrant  dependance  thereon  :  and  may  you 
J^e  enabled,  for  the  future,  to  adorn  the  doctrine 
of  God  our  Saviour  in  all  things. 

Then  let  the  rvllniilier  pray  to  the  following 

purpofe  ;' 

'  Moil  gracipus  God,  thou  art  the  Father  of 
mercies  ;  thou  art  the  God  of  all  grace,  and 
of  all  confokition.  Judgment  is  thy  (Irangg 
\'fork.       There  is  forgivenefs  with  thee,  that 

*  thou  maycil  be  feared."     With  the  Lord  there 

*  is  mercy,  and  with  him  is  plenteous  redemp- 

*  tion.     We  dcfire!,    O  God,  to  join  with  this 

*  pcrfon   in  confc fling  his  iniquity.     O  may  his 
'  fm  be  ever  before  him.     May  he  be  wafhed  in 

*  the  founitiln  opened  for  fm. "   Lprd  thou  hail 

*  faid,  there  is  joy  in  heaven  over  one  fmner  that 
|..fcpentcih,  more  than  ovcrnincty  and  nine  juft 

'  perfgns. 


('  93  ; 

^  perfons,  who  need  no  repentance.     O  Lord- 

*  we  befeech  thee  to  magnify  thy  grace  by  fa- 
^  ving  this  precious  foul.     Do  thou  loofe  in  \  ca- 

*  yen,  as  we  now,  in  thy  name,  loofe  hira  ort 

*  earth.     O  Lord,  hide  thy  face  from  his  fim  ;. 

*  and  blot  out  all  his  iniquities.  Create  in  b.in 
'  a  clean  heart,  O   God  ;     and   renew  a  right 

*  fpirit  within  him.     Rel'^oreunto  him  thejoy  of 

*  thy  falvation  ;   and  uphold  him  with  thy  free 

*  Spirit.     Elefs  all  thy  Church.     Keep  us  fron^ 

*  falling.  San(^ify  us  wholly  in  body  and  fpirit  t 
f  And  may  we  all,  at  lad,  be  prefented  fau'tlefs^ 
'  before  the  prefcnce  of  thy  glory,  with  exceed- 

*  ing  joy  :  for  the  f  ike  of  Jefus  Chrill,  for  whoni 

*  we  thank  thee:  and  may,  BleiTrng,  and  honour^ 

*  and  glory,  and  power,  be  unto  him  that  fitteth 
r  upon  the  throne,  and  ucro  the  Lamb,  forever 
f  and  ever,     y^;?/^;/.' 

Then  the  Minifler  fnall  fay  to  the  Penitent : 

*  By  virtucr  of  the  authority  which  Chrift  hath 

f  left  in  the  Church,  for  its  ediiication,  I  pro- 

*  nounce  you  loofed  from  the  fentence  of  exclu- 

*  fion,  and  received  again  to  all  the  privileges 
f  of  the  Gofpel.  Go  and  hn  no  more,  left  a 
f  worfe  thing  befal  you.' 

When  any  perfon  has  been,  with  the  advice 
of  the  Prefbytery,  (as  directed  in  the  Form  of 
government  &c.)  adjudged  to  be  cut  off  from 
the  communion  of  the  Church,  ir  is  proper  that 
the  fentence  be  pronounced  againfl  bim  ;  even 
although,  as  is  to  be  expt^fled  in  fuch  cafes  of 
contumacy  and  wickednefs,  he  fliould  pretend 
to  defpife  thecenfures  of  the  Church,  and  either 
call  off  all  profefhon  of  religion,  or  go  to  ano- 
ther denomination.  The  delign  of  excommuni- 
cation is,  both  to  operate  upon  the  Offender  as 

the 


(     94     ) 

tl^c  means  of  reclaiming  him,  andalfo  to  purge 
out  the  old  leaven  from  the  Church,  that  otherS: 
may  not  be  reproached  for  his  vilcnefs,  or  con- 
^miiiated  with  his.  example. 

Ihe  Minider  fliali,  after  the  advice  of  the 
Prefbytery  has  been  obtained,  at  leaft  tv/o  Lord's 
days  before  the  excommunication,  give  the  Con- 
gregation a  ihort  narrative  of  the  feveral  ftep^ 
which  hjave  been  taken  with  their  fcandalous 
and,  obiliuate  brother,  and  inform  them,  that  ii; 
has  been  found  neceflary  to  refolvc  to  cut  hiii\ 
off  from  their  communion. 

On  the  forenoon  of  the  Lord's  day  appointed 
for  the  purpofe,  after  all  the  other  parts  of  wor- 
fliip.  are  over,  before  pronouncing  the  bleillng, 
the  Minifter  ihdW  denounce  this  awful  fentence, 
in  the  following  or  like  manner  : 

lie  fliall  begin  by  fliewing  the  authority  of 
the  Church  to  call  out  unworthy  members,  from 
3Vlat.  XVm.  15,  16,  17,  18;  I  Cor.V.  1,2,  3, 
4,  5;  and  iliall  briefly  explain  the  nature,  ufe,  and 
confequences  of  this  tremendous  cenfurt;  warning 
the  people,  to  avoid  all  unneceilary  intercourfe 
W'ith  him  who  is  call:  out,  and  to  let  him  be  unto 
them  as  an  Heathen  man  and  a  Publican. 

Then  he  fhail  fay  :  (ior  it  is  not  to  be  cxpe(^- 
cd  the  perfon  will  be  prefent) 

'  Whereas    A.  B.    hath   been,   by   fufficient 

*  proof,  convicTted  of  [here  infert  the  fm,]  and, 

*  after  much  admonition  and  prayer,  obilinately 

*  refufcth  to  hear  the  Church,  and  hath  manifell- 

*  ed  no  levidence  of  repentance  :  Therefore,  in 

*  the  name  and  by  the  authority  of  the  Lord  Je- 
**  fus  Chriil,  I  pronounce  him  Ihut  out  from  the 

*  .Church  of  God,  and  delivered  unto  Satan,  that 
^*  1^5  fpirit  may  be  favcd  in  the  day  of  the  Lord 
'*'Jtlus:'  'ilieu 


C    95    ) 

Then  the  Minifter  fliall  pray,  to  the  fbllowin^^ 
purpofc  :  '^ 

'  Holy,  holy,  holy,  Lord  God  Almighty,  thotf 
art  of  purer  eyes  than  to  behold'iniquity, -or 
to  look  upon  fin.  Evil  fhall  not  dwell  with 
thee,  nor  fools  (land  in  thy  fight.  O  Lt»rd^, 
do  thou  blefs  this  ordinance  v^hich  thou  haft 
iridituted.  As  we  have,  by  thy  appointment; 
fliut  out  this  obdinate  fmner  from  the  Church 
of  the  living  God  ;  do  thou  bind  in  hea^ 
ven,  whom  we  now,  in  thy  name,  bind  upoh 
earth.  Let  not  thy  Church  or  people  be  con*- 
taminated  with  this  unworthy  member^  whont, 
as  old  leaven,  we  have  now  purged  out.  Let 
not  his  fins  prove  a  reproach  to  our  moil  hohr 
profeffion.  But,  O  m.oft  m.erciful  God,  thoti 
feekeft  not  the  deftru^lion  of  the  fmner. '  TaFe 
not,  we  befeech  thee,  thy  holy  Spirit  wholly 
from  this  unhappy  Perfon.  O  caufe  him  tb 
feel  the  tremendous  danger  of  being  without 
God,  and  without  hope  in  the  world.  Con- 
vince him,  by  thy  Spirit,  offm,  of  righteouf- 
nefs,  and  of  judgment.  O  Lord,  from  a  deer> 
fenfe  of  guilt,  may  he,  in  diie  time,  be  lard 
under  the  happy  neceiTity,'  of  feeking  tMe 
peace  of  God  and  of  his  Church  ;  that  fo  he, 
,who  hath  been  bound  with  much  grief  and. re- 
'lu6lance,.  may  be  loofcd  with  the  joy  ■  of 'all 
Saints.  And,  O  Lord,  m.ay  thy  people^  warn- 
ed by  this  dreadful  example,  fear  and'  dona 
'nibre  prefumptuoufly.  O  Loi*d,-hear,  anfwer, 
and  do,  for  the  fake  of  Jefus  Chrld:  :  and  to 
thy  name  be  afcribed  glory,  dbriiiiiion,  and 
praife,  world  without  end.     AmcnJ 


It 


(     96    9 

V  J ^^.  may  -  perhaps,  happea,  tka-t- -fome,  wKon^/ 
feoJ  haih  given  up  to  a  fcart  J  cbiifcicPiCc  and 
to  hardnels.Qf  b;^art,  whI  ailFecl  to  derpife  ihls 
ientence,  and  to  be  highly  offended  \vitfi  the 
Cliurch.  Bat  in  general  cxcoinihunicatcd  per- 
fpnsrwbea  they  coolly  rcflcd-  on  rhci;-  fin,  and  re- 
^niember  that  this  is  the  orviiuaiice  of  Chrift,  will  it 
is  Iioped  be  \^ounded  in  then;  h5."ai"--^^hd  prickcc!  hi 
-their  reins.-,  Like  Cain,  Avh^u^God  proiiounceil 
fen:  nice  upon  biin  for  the  miirdcr  of  his  brbth-^r, 
they  will  find,  tilth  pun<ih  meat  .greater  ^han  tbey 
.are  able  to  bear.  Knowing  themfelvcs  to' l:>c 
an  execration ,  and ,.  a  curf^  In  the  earth, .  they 
will,  for  the  naofl:  part,  .be.defirous  of  bemg 
delivered  from  tlfis  unhappy  .roadition.  As  the 
Father  ran  to  meet  the  prodigal  fon,  when  he 
^vas  yet  a  great  way  olf ;  fo  t'lie  Church  (l^iOuki 
cheriili  every  ■  fymptom  of '^humility  and  re- 
pentance. 

When  the  Church-Scpuon  fliall  have  obtained 
fatisfa^tion,  as  to  the  ficc,eriry  of  his  penitence, 
and  have  confultcd  the  Prtfbytery,  the  Miniiler 
fliall,  at  Icalf  two  Lord^s  days  before,  inform  the 
Congregation  ofthefEeps  which  have  been  taken 
with  the  excommunicated  perfon  ;  a^d  that  it  is 
refolved  to  reflore  him  to  Ghurch-pri-vilegcs. 

On  the  day  appointed  ib,r  his  abfolution,  when 
all  the  other  parts  of  divide  fervice.are  over,  be- 
fore pronouncing  the  blei&ag/m  the  forenoon, the 
Miniller  fliali  call  upon  the  excommunicated  per- 
fon, and  propofe  to  him,  in  the  prefencc  of  the 
Congregation,  the  following  queflions  : 

'  Do   you,  front  a  deep  fcnfe  of  your  great 

*  v.ickednefs,  freely   confefs  your   fin,    obHinji- 

*  cv  and  prcfumptlon,  in  thus  rebelling    againfl 
t  God,  and  in  refufing  to  hcai*  his  Church  } 


an^ 


^  and  do  you  acknowledge  that  you  have  beeov 
'  in  juftice  and  mercy,  cut  off  from  the  commu- 

*  nion  of  the  Saints  ?     Anfwer,  I  do.     Do  you 

*  now  voluntarily  profefs  your  fnicere  repent- 

*  ance,  and  deep  contrition,  for  your  fni  and  ob- 
'  ftinacy  ;  and  do  you  humbly  aik  the  forgive- 

*  nefs  of  God  and  of  his  Church  ?  Anfwer,  I 
'  do.  Do  you  fmcerely  proraife,  through  di- 
'  vine  grace,  to  live  in  all  humblenefs  of  mind 

*  and   circumfpe6i:ion  ;    and  to  endeavour  to  a- 

*  dorn    the  do<5lrine  of  God  our  Saviour,  by 

*  having  your  converfation  as  beeometh  the  Gof- 

*  pel  ?     Anfwer  I  do.' 

Here  the  Minifler  fhall  give  the  Penitent  a  fuit-- 
able  exhortation  ;  addreffing  him  in  the  bowels  of 
brotherly  love,  encouraging  and  comforting  him. 
Then  he  fliall  pronounce  the  fentence  of  abfolu- 
tion,  in  the  following  words  : 

'  Whereas  you,  A.  B.  for  your  fin  and  obdi- 
^  nacy,  have  been  fhut  out  from  the  communion 

*  of  the  Faithful,  but  have  now  manifefled  fuch. 
^  repentance  as  fati sties  the  Church:  In  the  name 
""  of  the  Lord  Jefus  Chrift  and  by  his  authority, 
^  I  declare  you  abfolved,  from  rhe  fentence  of  ex- 

*  communication  formerly  denounced  againft 
^  you  ;  and  I  do,  with  pleafure,  receive  you  in- 

*  to  the  communion  of  the    Churchy  that  you' 

*  may  be  a  partaker  of  all  the  benefits  of  the 
^  Lord  Jefus  to  your  eternal  falvation.' 

Here  the  Minrfter  (hail  pray  to  the  following 
cfFea  : 

'  Almighty  God,  and  mofl:  merciful  Fatherj,' 

*  thou  wilt  not  execute  the  fiercenefs  of  thine 
^  anger,  thou  wilt  not  return  to  deftroy  ;  for  thou 
^  art  God,  and  not  man,  the  holy  One  in  the 
^  raidfl  of  us.      Thy  thoughts  are  not  as  our 

N  *  thchughts  J 


(   '98    ) 

thoughts  ;  therefore  the  fons  of  men  are  not 
confuiried.  Thou  art  a  faithful  God,  keeping 
mercy  for  thoufands,  forgiving  iniquity,  tranf- 
greffion,  and  fms,  and  that  will  by  no  means 
clear  the  guilty.  Wc  humbly  adore  and  yield 
thee  hearty  thanks,  for  the  exceeding  great 
riches  of  thy  grace  in  Chrifh  Jcfus.  In  him 
thou  art  reconciling  the  world  unto  thyfelf ; 
not  imputing  unto  them  their  trefpaffes  or  their 
fms.  Encouraged  by  the  numberlefs  intima- 
tions of  thy  mercy  and  grace,  O  Lord,  we  pre- 
fent  this  Penitent  unto  thee,  Againil  thee, 
thee  only,  has  he  fmned,  and  in  thy  fight  done 
this  evil.  O  Lord,  he  hath  hardened  himfelf 
againfi:  reproof.  Like  profane  Efau,  he  hath  de- 
fpifed  his  birth-right.  He  hath  counted  it  a 
fmall  thing  to  be  cut  off  from  the  Church  of 
the  living  God.  We  muff  confefs  before  thee^ 
O  thou  moft  High,  that  he  hath  trodden  un- 
der foot  the  fon  of  God,  and  hath  counted  the 
blood  of  the  covenant  wherewith  he  was  fane- 
tified,  an  unholy  thing.  O  Lord,  let  him  not 
be  hke  Efau,  who  found  no  place  for  repent- 
ance, though  he  fought  it  carefully  with  tears. 
We  befeech  thee,  O  our  God,  to  fill  his  heart, 
more  and  more,  with  godly  forrow.  May  he 
receive,  from  the  Prince  and  Saviour  exalted, 
true  repentance,  and  remiffion  of  fins.  May 
his  heart  be  fprinkled  from  an  evil  confcience, 
and  his  body  wafhed  with  pure  water.  Re- 
ceive him,  O  Lord,  into  thy  fold,  as  we  now^ 
in  thy  name,  receive  him  again  into  the  Church. 
May  his  foul  be  bound  in, the  bundle  of  life. 
Prcferve  him  from  temptation  ;  and  may  he 
henceforth  live  in  thy  fear.  O  God,  blefs  all 
thy  peopk.      May  their  love  be  coiifirmed  to 

*  this 


t     99     ) 

*  this  penitent.  Let  him  that  thinketh  he  lland- 
^  eth  take  heed  left  he  fall.  Let  no  evil  hirmi- 
^  fmg,   againft  their  brother,  find  place  in  their 

*  hearts  :  but  may  love,  which  covereth  a  mul- 

*  titude  of  fms,  polTefs  every  foul.  Forgive,  we 
^  befeech  thee,  all  our  fms,  and  preferve  us  un- 

*  to  thy  heavenly  kingdom  and  glory  :  for  the 

*  fake  of  Jefus  Chrift,  who  is   our  Advocate  in 

*  heaven  ;  and  who,  with  the  Father,  and  the 

*  Holy  Spirit,  ever  liveth  and  reigneth,  in  one 

*  undivided  Godhead.     A?ne}h* 

Of  the  Solemnization  of  Marriage* 

Marriage  is  not  a  ilicrament,  nor  peculiar  to 
the  Church  of  Chrift.  It  is  proper  that  every 
Commonwealth,  for  the  good  of  fociety,  make 
laws  to  regulate  Marriage,  which  aU  Citizens  are 
bound  to  obey. 

Chriftians  ought  to  marry  in  the  Lord  ;  there- 
fore it  is  fit,  that  their  marriage  be  folemnized 
by  a  lawful  Minifter,  that  fpecial  inftrudion  may 
be  given  them,  and  fuitable  prayers  made, when 
they  enter  into  this  relation. 

Marriage  is  to  be  between  one  man  and  one 
woman  only  ;  and  they  are  not  to  be  within  the 
degrees  of  corfluiguinity  or  affinity  prohibited 
by  the  word  of  God. 

The  parties  ought  to  be  of  fuch  years  of  dif- 
cretion  as  to  be  capable  of  making  their  own 
choice  ;  and  if  they  be  under  age,  or  live  with 
their  parents,  the  confent  of  the  parents,  or  o- 
thers  under  whofe  care  they  are,  ought  to  be  pre- 
vioufly  obtained,  and  well  certified  to  the  Mi- 
nifter, before  he  proceeds  to  folemnize  the  mar- 
riage. 

Parents 


(         lOO       ) 

Parents  ought  neither  to  compel  their  childre* 
to  marry  contrary  to  their  own  inclinations,  nor 
deny  their  confent  without  juil  and  important 
reafons. 

Marriage  is  of  a  public  nature.  The  welfare 
of  civil  fociety,  the  happinefs  of  families,  and 
the  credit  of  religion  are  deeply  intercfted  in  it. 
therefore  the  purpofe  of  marriage  ought  to  be 
fufficiently  publiilied  a  proper  tirtie,  preyioufly  to 
the  fjlemnization  of  it.  It  is  enjoined  on  all 
"Miniilers  to  be  careful  that,  in  this  matter,  they 
neither  tranfgrefs  the  laws  of  God,  nor  the  laws 
of  the  community  :  And  that  they  may  not  de- 
ftroy  the  peace  and  comfort  of  families,  they  mud 
be  properly  certified,  with  refpeft  to  the  parties 
applying  to  them.,  that  no  jufl  objc(flions  lie  a- 
gainil  their  marriage. 

Marriage  muH  always  be  performed  before 
a  competent  number  of  v/itnefTes  ;  and  the  Min- 
jfler  is  to  give  a  certificate  of  the  marriage,  when 
required. 

When  the  parties  prefent  themfelves  for  marri- 
age,  the  Minillcr  is  to  defire,  if  there  is  any  per- 
fon  prefent  who  knows  any  lawful  reafon  why 
thefe  perfons  may  not  be  joined  together  in  the 
marriage  relation,  that  they  will  now  make  it 
known,  or  ever  after  hold  their  peace.- 

No  objections  being  made,  he  is  then  feveral- 
ly  to  addrefs  himfeif  to  the  parties  to  be  mar- 
ried, in  the  following  or  like  words : 

'  You,  fu-,  declare,   in  the  prefencc  of  God, 

*  that  you  do  not  kijow  any  reafon,  by  precon- 

*  tra<ft  or  otherwife,  why  you  may  not  lawfully 

*  marry  this  woman.* 

Upon  his  declaring  he  does  not,  the  Minifter 
fliall  addrefs  himfclf  to  the  Bride,  in  the  fame  or 
fimilar  terms : 

'  You 


C        101        ) 

<  Yon, Madam,  declare,  in  the  prefencc  of  God, 
<  that  you  do  not  know  any  reafon,  by  precon- 

*  traft  or  oiherwife,  why  you  may  not  lawfully 
^  marry  this  man/ 

Upon  her  declaring  (he  does  not,  he  is  to  pray 
to  the  following  import  : 

■     '  MoH:  holy,  and  mofl  gracious   God,  we  a- 
'  dore  thee  as  the  Maker  of  our  bodies,  and  the 

*  father  of  our  fpirits.      Be  pleafed  ti)    accept 
f  our  grateful  acknowledgments,   that  thou  haft 

*  made  us  rational  creatures  ;    and  that  thou  haft 

*  made  us  capable  of  the' various  bleffings  of  the 
f  focial  life.  '  We  adore  thee  for  the  inliitution 

*  of  marriage  ;  and  that  thou  haft  made  ir  ho^ 
«  nourable  in  all.     Be  pleafed  to  bkfs  thcfe  per- 

*  fons  who  are  about  to  be  joined  to  each  other 
f  in   this   intimate   and  tender  relation.     While 

*  they  join  hands  may  they  join  hearts  ;  and  be- 
«  ing  united  to  each  other  in  the  marriage  cove- 

*  nalit,  may  they  be  united  to  the  Lord  Jrfus  in 

*  that  covenant,  which  is  ordered  in  all  things 
f  and  fure.     May  they  enter  upon  this  im.por- 

*  tant  relation  in  the  fear  of  the  Lord  ;  and  have 

*  abundant  caufe  to   adore  and  rejoice  in  that 

*  providence  that  hath  formed  it  between  them. 
^  We  devoutly  pray  for  thy  gracious  prefence 
^  with  us  ;    for  the  pardon  of  our  fms  ;    and 

*  for  the  acceptance  both  of  our  perfons  and 
^  fervices  ;  forthe  fake  of  Jefus  Chrift,  thy  Son, 

*  our  only  Lord  and  Saviour.     JfJien' 

The  Minifter  fliall  then  proceea  to  give  them 
fome  inftru£tion,  from  the  Scriptures,  refpefting 
the  inftitution  and  duties  of  this  ftate,  fliewing  ; 

*  That  God  has  inftituted  marriage  for  the 

*  comfort  and  happinefs  of  mankind,  in  declaring 

*  a  man  fliall  forfake  his  father  and  mother  and 
f  cleave  unto  his  wife,  and  that  marriage  is  ho- 

'  nourable 


(    »^^?    ) 

*  nourable  in  all  ;  that  he  hath  appointed  vari^ 

*  ous  duties,  which  are  incumbent  upon  thofe 
"  who  enter  into  this  relation  ;  fuch  as,  a  high  e- 
^  fteem   and    mutual  love  for    another  ;    bear- 

*  ing  with  each  other's   infirmities   and  weak- 

*  nelTes,  to  which  human  nature  is  fubjeci  in  its 
'  prelent  lapfed  flat^;  to  encourage  each  other  un- 

*  der  the  various  ills  of  life  ;  to  comfort  one  a- 
'  nothcr  in  ficknefs  ;  in  honcfty  and  induftry  to 

*  provide  for  each  others  temporal  fupport  ;  to 

*  pray  for  and  encourage  one  another,  in  the 
'  things  v/hich  pertain  to  God,  and  to  their  im-„ 

*  mortal  fouls  ;  and  to  live  together  as  the  heirs 

*  of  the  grace  of  life.' 

Then  the  Minifter  fliall  caufe  the  bridegroom 
and  bride  to  join  their  right  hands,  and  fliall  pro- 
nounce the  marriage  covenant, firfl  to  the  man,  ia 
thefe  words  : 

'  You,  fir,  take  this  woman,  whom  you  hold 
*"  by  the  hand,  to  be  your  lawful  and  married 
'  wife  ;  and  you  promlfe,  and  covenant,  in  the 
'  prcfence  of  God  and  thefe  witnefTes,  that  you 
'  will  be  unto  her  a  loving  and  faithful  huiband, 
'  until  you  fhall  be  feparated  by  death.* 

The  Bridegroom  fliall  exprefs  his  confent,  by 
faying,  '  Yes  I  do.' 

Then  the  Minifter  fhall  addrefs  himfelf  to  the 
woman  in  tlicle  words  : 

'  You,  Madam,  take  this  man,  whom  you 

*  hold  by  the  hand,  to  be  your  lawful  and  mar- 

*  ried  hufband  ;     and  you  promife,   and  cove- 

*  nant,  in  the  prefence  of  God  and  thefe  wit- 

*  neiTes,    that    you  will  be  unto  him  a  loving, 

*  faithful,  and  obedient  wife,  until  you  fliall  be 

*  feparated  by  death.* 

The  Bride  Ihall  exprefs  her  coufeut,  by  fliying, 
'  Yes,  I  do.'  Then^ 


(     '03     ) 

Then  the  miniRer  is  to  fay  ; 

'  I    pronounce  you,  Hufband  and  Wife,  crc- 

*  cording  to  the  ordinance  of  God  ;  what  there- 

*  fore  God  hath  joined  together,  let  not  man  put 

*  afunder.' 

After  this  the  Minider  may  exhort  them,  in  a^ 
few  words,  to  the  mutual  difcharge  of  their  duty. 

Then  let  him  conclude  with  a  prayer  to  this, 
effea. 

'  Mofl:  merciful  and  gracious  God,   in  whom- 

*  all  the  families  of  the  earth  are  blelTed,  we  pray 

*  for  thy  blefhng  to  defcend  upon  thefe  perfons, 

*  whom  now,  in  thy  holy  providence,  thou  haft 
'  brought  into  the  marriage  relation.     May  they 

*  enter  upon  a  family  ftate  in  thy  fear,  and  live^ 

*  in  thy  favour.      Blefs  them  with  all  fpiritual 

*  and  temporal  bleiiings  ;  Blefs  them  in  their. 
'  bafket,  and  in  their  ftore.     May  they  dwell  to- 

*  gether  in  love,  as  joint  heirs  of  the  grace  of 
^  life,   that  their  prayers  may  not  be  hindered- 

*  We  commit  them,  O  Lord,  to  thy  indulgent 
^  providence,  praying,  that  goodnefs  and  mercy 
^  may  attend  them  all  the  days  of  their  appoint- 

*  ed  time.  We  thank  thee,  for  the  prcfenc 
^  joyful  occafion  ;    and  that  the  voice   of  the 

*  bridegroom  and  of  the  bride  is  flill  heard 
'^  among  us.       May  we    rejoice   in    thy  fear. 

*  Keep  us  back  from  fm.  Pardon  all  our  tranf- 
*■  greffions.     Help  us  all  to  live  in  the  faithful' 

*  difcharge  of  the  duties  which  are  incumbent 

*  upon  us,  in  our  various  relations.     Guide  us 

*  by  thy  counfel  through  this  world,  and  after- 

*  wards  admit    us  to  that  flate  of  perfedlion, 

*  where  there  will  be  neither  marrying  nor  giv- 
^  ing  in  marriage,  but  where  we  fliall  be  as  the 

*  angels  of  thy  prefence :  And  now  to  the  Fa« 

*  ther,thc  Son,  and  the  Holy  Ghoft,  be  afcribed. 

*  everlafling  praifes.     Amen.'  Let 


Let  the  Minifler  keep  a  proper  rcgifter,  of  the 
namej  of  all  perfons  whom  he  marries,  and  of  the 
time  of  their  marriage,  for  the  peruial  of  all 
whom  it  may  concern. 

Of  the  Vifitation  of  the  Sick. 

"When  perfons  are  fick,  it  is  their  duty,  before 
their  flrength  and  underftanding  fail  them,  to 
fend  for  their  Minifter,  and  to  make  known  to' 
him,  with  prudence,  their  fpiritual  flate  ;  or  to 
confult  him  on  the  concerns  of  their  precious 
fouls  :  And  it  is  his  duty  to  vifit  them,  at  their 
requeft,  and  to  apply  himfelf,  w^ith  all  tendernefs 
and  love,  to  adminiller  fpiritual  good  to  their 
immortal  fouls. 

He  (hall  inftru^l:  the  fick,  oat  of  the  Scrip- 
tures, thatdifeafes  arife  not  out  of  the  ground, 
lior  do  they  come  by  chance  ;  but  that  they  are 
direfted  and  fent  by  a  wife  and  holy  God,  either 
for  corref^ion  of  fm,  for  the  trial  of  grace,  for 
improvement  in  religion,  or  for  other  important 
ends  i  and  that  they  ihall  work  together  fof 
good  to  all  thofe  who  make  a  wife  improvement 
of  God's  vifitation,  nehher  defpifmg  his  chaften- 
ihg  haiid,  nor  waxing  weary  of  his  rebukes. 

If  the  Minifter  apprehend  him  to  be  grofly  ig« 
norant,  he  fhall  examine  him  upon  the  moft  plaia 
and  important  principles  of  religion  ;  and  inftrucl 
him,  in  the  nature  of  repentance  and  faith,  and 
the  way  of  acceptance  with  God,  through  the 
mediation  and  atonement  of  Jefus  Chrift. 

He  (hall  exhort  the  fick  to  examine  himfelf ;  tor 
fearch  his  heart,  and  try  his  former  ways,  by  the 
word  of  God  ;  and  aflift  him,  by  mentioning 
fome  of  the  obvious  marks  and  evidences  of  Cn- 
ccre  piety.  If 


(      105     ) 

ir  the  fick  fhdl  fignify  any  fcruple,  doubt  or 
temptation,  under  whicli  he  labours,  theMinifter, 
mull:  endeavour  to  refolve  his  doubts,  and  admi- 
nifter  inftruftion  and  direction,  as  the  cafe  may 
feein  to  require. 

If  rhe  fick  appear  to  be  a  flupid,  thoughtlejfs 
and  hardened  finner,  he  fliall  endeavour  to  awa- 
ken his  mind  ;  to  aroufe  his  confcience  ;  to  con- 
vince him  of  the  evil  and  danger  of  fin  ;  of  the 
curfc  of  the  hnv,  and  the  wrath  of  God  due  to 
finners  ;  to  bring  him  to  a  humble  and  peniten- 
tial fenfe  of  his  iniquities  ;  and  to  (late  before 
him  the  fulnefs  of  the  grace  and  mercy  of  God, 
in  and  through  the  gloricus  Redeemer  ;  the 
abfolute  necefTity  of  faith  and  repentance,  in  or- 
der to  his  being  interefted  in  the  favour  of  God, 
or  his  obtaining  everlafling  happinefs. 

If  the  fick  perfon  fliail  appear  to  have  know- 
ledge, to  be  of  a  tender  confcience,  and  to  have 
been  endeavouring  toferve  God  in  uprightnefs, 
though  not  without  many  failings  and  finful  in- 
firmities ;  or  if  his  fpirit  be  broken  with  a  fenfe 
of  fin,  or  through  apprehenfions  of  the  want  of 
the  divine  favour  ;  then  it  will  be  proper  to  ad- 
miniiler  confolation  and  encouragement  to  him, 
by  fetting  before  him  the  freenefs  and  riches  of 
the  grace  of  God,  the  alKfufficiency  of  the  right- 
eoufnefs  of  Chrift,  and  the  fupporting  promifes 
of  the  gofpel. 

The  Minilfer  muft  endeavour  to  guard  the 
fick  perfon  againfl:  ill-grounded  pcrfuafions  of  the 
mercy  of  God,  without  a  vital  union  to  Chrifl  ; 
and  againfl:  unreafonable  fears  of  death  and  de- 
fpondnig  difcouragements  ;  againfl  prefumption 
upon  his  own  goodnefs  and  merit,  upon  the  one 
hand  ;  and  againft  defpair  of  the  mercy  and 
otace  of  God  in  Chrift  Jefus,  on  the  other. 

Q-  In 


(     io6     ) 

In  one  word," it  is  the  Minifler's  duty  to  admi- 
iiifter  to  the  fick  perfon  in{lru6i:ion,  convidtiort, 
fupport,  Gonrolation  or  encouragement,  as  his 
cafe  may  Icem  to  require. 

At  a  proper  time,  when  he  is  mod:  compofed,- 
the  Minnter,  if  defu-ed,  fhall  pray  with  and  for 
him,  in  the  following  or  like  manner. 

*  O  thou,  fovereign,  great  and  gloi'ious  Jeho- 

*  vah,we  bow  down  before  thee,  and  acknowledge 

*  our  abfolute  dependance  upon  thee.  Thou 
^  haft  made  it  our  duty  to  pray  with  and  for  the 

*  fick  and  the  affli^led.    Enable  us,  at  this  time, 

*  to  pray  in  faith,  to  confefs  our  fms  with  peni- 
'  tential  fcntiments  of  heart,  and  to  draw  near 

*  to   thee,   in  humble  dependance  upon  the  a- 

*  tenement  of  our  Lord  and  Saviour  Jefus  Chrift. 

*  We  acknowledge,  that  we  are  guilty  fmners, 

*  fmners  by  nature  and  fmners  by  pratSlice.  Sin  is 
'  the  procuring  caufe  of  all  the  calamities  which 

*  come  upon  us.  Sin  has  introduced  ficknefs, 
^  pain,  mifery  and  death  into  our  apoftate  world.- 
'  Affliftion  cometh  not  forth  of  the  duft,  neither 
'  doth   trouble  fpring   out   of  the    ground.     O 

*  Lord,  thou  killeft  and  thou  makeft  alive,  thou 

*  wound  eft  and  thou  healeft,  thou  lay  eft  on  beds 
'  of  ficknefs,  and  thou  raifeft  up  again.  Thou 
'  haft  brought  us  into  this  World,  thou  continu- 

*  eft  us  in  it,  and  takeft  us  out  of  it  according  to 
^  thy  holy  pleafure.  We  know  and  are  alTured,^ 
'  that  the  God  of  all  the  earth  always  does  that 

*  which  is  right. 

'  O  moft  merciful  Father,  extend  compalTion 

*  to  this  perfon  on  a  bed  of  ficknefs,  languifli- 
'  ment  and  diftrefs.  Shew  unto  him  why  thou 
^  contendeft  with  him,  and  why  thou  aflli(fleft 
'  him  very  fore.     Rebuke  him  not  in  thine  an- 


(     1^7     ) 

f  gci",  nor  cbaflen  him  in  thy  hot  difpleafure. 
f  When  thou  with  rebukes  dofl:  chailen  man  for 

*  fin,  thou  makefl  his  beauty  to  confume  away 
^  like  a  moth.     Let  him  neither  defpife  the  chafl- 

*  ning  of  the  Lord,  nor  faint  when  he  is  rebu- 
^  ked  of  him.  Remove  thy  ftroke,  we  pray  thee. 
^  O  fpare  a  Iktle,  that  he  may  recover  flrength, 

*  before  he   go   hence,    and  be  here  no  more. 

*  San<^ify  to  him  this  vifitation  of  thy  provi- 
f  dence.  Enable  him  to  make  a  fuitable  improve- 
^  ment  of  it,  for  his  foul's  good.  Prepare  him 
f  for  all  the  events  of  thy  will.     If  thou  art  pleaf- 

*  ed  to  recover  him  from  this  aiiliflion,  and  to 
^  add  unto  his  days,  we  pray  that  he  may  rife  to 

*  health  and   flrength,  with   a  faithful   remem- 

*  brance  of  thy  correcting  hand,  and  with  full 

*  purpofes  of  holinefs  and  new  obedience. 
^  When  thou  haft   tried  him,  O  Lord,  let  him 

*  come  forth    as   gold  which   has    been    tried. 

*  Speak  the  word  and  he  fhall  be  healed.  Deal 
^  bountifully  with  him  and  he  fliall  live  and 
'  praife  thee.  But  if  this  ficknefs  be  unto  death, 
{  and  thou  haft  determined  to  iinifti  his  days  by 

*  the  prefent  vifitation,     O    Lord,   have   mercy 

*  upon  his  precious  foul.  Pardon  all  his  fms. 
^  Give  him  clear  evidences  of  an  intereft  in  thy 
'  favour.       May  he  find,   by  fweet  experience, 

*  his  foul  united  to  Jefus  by  a  new  and  living 
'  faith.      Save  him  from  the  temptations  of  Sa- 

*  tan.     Take  away  the  fting  of  death,  and  catife 

*  him  to   triumph  over  the  grave  ;    and,  when 

*  his  flefti   and   his  heart  faileth,  be  thou  the 

*  ftrength  of  his  heart,  and  his  portion  forever. 

*  O  Lord,  we  wait  for  thy  falvation.  We  com- 
'  mit  him  unto  thee,  praying,  that  if  he  live,  he 
^  may  live  to  thee,  and  if  he  die,  that  he  may 

'  die 


.  (     io8     ) 

'  die  to  thee,  that  whether  he  liveih  or  dieth  he 

*  may  be  thine.     Hear  us,  O  our  God,  and  an-. 

*  fwer  us,  only  for  the  fake  of  our  divine  Re- 

*  decmer  ;  to  whom,  with  the  Father,  and  Spi- 

*  rit  of  all  grace,  be  given  glory,  and  honour, 
^  and  dominion,  and  power,   forever  and  ever. 

The  Minifter  fhall  admonifh  him  to  fettle  his 
worldly  alTairs  ;  to  make  reftitution  or  fatisfac- 
tion  where  he  hath  done  any  wrong  ;  to  be  re- 
conciled to  thofe  with  whom  he  may  have  been 
at  variance  ;  to  forgive  all  men  their  trefpalTes 
againft  him,  as  he  experts  forgivenefs  from  God ; 
and,  if  he  be  rich,  to  difpofe  of  fome  part  of  his 
worldly  fubftance  for  charitable  purpofes,  or  for 
the  Church  of  Chriit, 

I  adly,  the  Minifler  may  improve  the  prefcnt 
occailon  to  exhort  thofe  about  the  fick,  to  confi- 
der  their  mortality  ;  to  turn  to  the  Lord  and  make 
their  peace  w^'th  him  ;  in  health  to  prepare  for 
ficknefs,  death  and  judgment. 

Of  the  Burial  of  the  Dead. 

When  any  Chriftian  departs  this  life,  let  the 
corpfe  be  taken  care  of  in  a  decent  manner,  and 
be  kept  a  proper  and  fufEcient  time  before  inter- 
ment. 

When  the  feafon  for  the  funeral  comes,  let 
all  W'ho  are  prefcnt,  condu^i-  themfelves  with  gra- 
vity. We  highly  difapprove  of  the  ufe  of  fpiri- 
tuous  liquors  at  the  funeral  of  any  pcrfons  of 
our  communion  ;  and  we  recommerd  the  utter 
abolition  of  a  cuflom  fo  offenfive  and  improper. 
It  is  decent  and  proper,  that  perfons  be  interred, 
in  a  manner  fuitable  to  their  rank  and  condition 
while  living. 

Let 


(     1^9     ) 

Let  the  CbrlftiLUi  friends,  who  attend  at  the 
hoafe  of  the  funeral,  apply  themfelvcs  to  ferious 
meditation  and  difcourfe;  and  the  Minifter,  ifpre- 
fent,  may  exhort  them  to  confider  the  frailty  of 
life,  and  the  importance  of  being  prepared  for 
death  and  eternity. 

Then  let  the  dead  body  be  decently  attended 
to  the  grave,  and  there  immediately  interred 
without  any  ceremony, 

0/  Fqfiing  ;    and  of  the  ohfern)atkn  of  days   of 
Tbankf giving. 

There  is  no  day  under  the  Gofpel  command- 
ed to  be  kept  holy,  except  the  Lord's  day,  which 
is  the  chriftian  fabbath. 

Thofe  feafons,  vulgarly  called  holidays,  not 
being  appointed  in  the  word  of  God,  but  having 
been  introduced  in  times  of  fuperilition,  and  a- 
bufcd  to  much  fm,  are  not  to  b-  obferved  by  the 
people  of  our  communion. 

Neverthelefs  to  obferve  days  of  fafnng  and 
thankfgiving,  as  the  extraordinary  difpenfations 
of  divine  providence  may  direcSl:,  we  judge  both 
fcriptural  and  rational. 

Fafts  and  thankfgivings  may  be  obferved  by 
Individual  Chriflians,  or  families,  in  private,  by 
particular  Congregations,  by  a  number  of  Con- 
gregations contiguous  to  each  other,  by  the  Con- 
gregations under  the  care  of  a  Prefbytery,  or 
of  a  Synod,  or  by  all  the  Congregations  of  our 
Church. 

It  mufl  be  left  to  the  judgment  and  difcretion 
of  every  Chridian  and  family  to  determine,  when 
it  is  proper  to  obferve  a  private  fad  or  thankf- 
giving J  and  to  the  Church-feffion  to  determine! 

for 


(   IIP  ) 

for  particular  Congregations  ;  and  to  the  Pref- 
bytcries  or  Synods  to  determine  for  larger  dif- 
trifts.  When  it  is  deemed  expedient  that  a  fail 
or  thankfgiving  fliould  be  general,  the  call  for 
them  mufl  be  judged  of  by  the  Synod  or  Gene- 
ral Council.  And  if  at  any  time  the  civil  power 
fhould  think  it  proper  to  appoint  a  fail  or  thankf. 
giving,  it  is  the  duty  of  the  Miniflers  and  people 
of  our  communion,  as  we  live  under  a  chriftian 
government,  to  pay  all  due  refpcft  to  the  fame. 

Public  notice  is  to  be  given  a  convenient  time 
before  the  day  of  fafting  or  thankfgiving  comes, 
that  perfons  may  fo  order  their  temporal  affairs, 
that  theymayproperly  attend  to  the  duties  thereof. 

There  fliall  be  public  worfliip  upon  all  fuch 
days  ;  and  let  the  prayers,  pfalms,  portions  of 
fcripture  to  be  read,  and  fermons,  be  all,  in  a 
fpecial  manner  adapted  to  the  occafion. 

On  fad  days,  let  the  Minifter  point  out  the 
authority  and  providences  calling  to  the  obferva- 
tion  thereof  ;  and  let  him  fpend  a  more  than  u- 
fual  portion  of  time  in  folemn  prayer,  particular 
confeflion  of  fm,  efpecially  of  the  fnis  of  the  day 
and  place,  with  their  aggravations,  which  have 
brought  down  the  judgments  of  heaven.  And 
let  the  whole  day  be  fpent  in  deep  humiliation 
and  mourning  before  God. 

On  days  of  thankfgiving,  he  is  to  give  the  like 
information,  refpe(fting  the  authority  and  provi- 
dences which  call  to  the  obfervance  of  them  ; 
and  to  fpend  a  more  than  ufual  part  of  the  time 
in  the  giving  of  thanks,  agreeably  to  the  occa- 
lion,  and  in  fmging  pfalms  or  hymns  ofpraife. 

It  is  the  duty  of  people,  on  thefe  days,  to  re- 
joice vAih  holy  gladnefs  of  heart  ;  and  to  raani- 

feft 


(  III  ) 

fell  the  liberality,  -which  is  their  great  duty  up- 
on fuch  occaiions,  by  fending  portions  and  giv- 
ing gifts.  But  let  trembling  be  fo  joined  with 
our  mirth,  as  that  no  excefs  or  unbecoming  levi- 
ty be  indulged. 

Of  the  Ordination    of  Minij'iers  of  the   Gofpch 

The  Ordination  of  a  Pcrfon,  to  the  Work  of 
the  Gofpel  Miniftry,  is  the  fetting  Him  apart 
to  this  holy  Office,  agreeably  to  the  Inditution 
of  Chriff,  the  great  Head  of  the  Church".  This 
is  the  Bufmefs  of  the  Prefbytery. 

When  the  Perfon  to  be  ordained  has  palled 
through  the  Trials  prefcribed  in  the  Form  of  Go« 
yernmeht  and  Difcipline,  or  fuch  others  as  fliall 
be  deemed  fatisfa^lory  ;  the  Prefbytery  being 
met  for  his  ordination,  the  Sermon  being  ended, 
and  the  EngagementsV  dire^led  in  the  Form  of 
Government,  &c.  being  taken,  the  Perfon,  who 
is  to  be  ordained,  fhall  kneel  dov;n  in  the  mod 
convenient  part  of  the  Churchy  and  the  MiniHer, 
who  has  been  appointed  to  prefide,  fhall  lay  his 
Right  Hand  upon  his  Head,  and  then  all  the 
other  Miniflers  of  the  Prefbytery  prefent,  fliall 
alfo  lay  their  Right  Hands  upon  his  Head  ;  and 
rhe  prefiding  Minifter  fliall  pray  in  the  following 
or  like  manner  : 

*  Holy,  holy,  holy.  Lord  God  Almighty,  We 
^  adore  Thee,  as  the  one,  living,  and  true  God, 
^  the  Creator  and  the  Prefcrver  of  all  things. 

*  We  adore  Thee  as  the  God  and  Father  of  our 

*  Lordjefus  Chrifl,  and  in  him  reconciling  the 

*  world  unto  Thyfelf,  not  imputing  their  trefpaf- 
*'  fes  unto  them.  We  mod  devoutly  praife  Thee 
''  for  the  unfpeakable  Gift  of  a  Saviour,  and  for 

'  the 


(    II-    ) 

thePlan  of  laving  loft  Men  through  him;  for  lu^ 
Incarnation,  his  Atonement,  liis  Rcrurre<n:ion 
and  Afcenfion  to  Glory.  We  praife  'ihce, 
that,  when  He  afcendtd  tip  on  high,  He  led 
C/aptivity  captive,  and  gave  Gifts  unto  Men  : 
th;u  he  gave  fome,  Apoftlcs  ;  and  fome.  Pro* 
phets  ;  and  fome,  Evangeliils  ;  and  fome,  Paf- 
tors  and  Teachers  ;  for  the  perfecting  of  the 
Saints,  for  the  Work  of  the  Miniflry,  for  the 
edifying  of  the  Body  of  Chrifl. 
^  Wc  thank  Thee,  O  Lord,  that  Thou  art 
raifmg  up  and  qualifying  Men  for  this  great 
W^:>rk,  from  age  to  age,  and  throughout  the 
feveral  Parts  of  thy  Church.  We  thank 
lliee,  that  thou  hail:  inclined  the  heart  of  this 
thy  Servant  to  devote  Himft:li  to  the  Lord,  in 
the  W^ork  of  tjie  iViiniilry.  W^e  pray  that 
Thou  wouldll  graciouily  accept  of  the  Dedi- 
cation which  He  now  makes  of  Himfelf  to 
1  hce,  in  the  Gof[)el  of  thy  Son. 
'  We  do,  in  the  name  of  the  Father,  and  of 
the  Son  and  of  the  Holy  Ghoil,  ordain  him 
Bifliop  of  this  Church  ;  and  fet  him  apart  to  the 
Ollice  of  the  holy  Miniflry.  We  mofl  humbly 
pray,  that  thou  wouldcil  graciouHy  approve 
and  ratify  in  heaven,  v.hat  we  now  do  in  thy 
name,  upon  earth. 

'  O  mofl  merciful  God,  grant  this  thy  fervant  a 
double  portion  of  thy  Spirit.  Enable  him  to 
be  diligent  and  faithful  in  the  difcharge  of  the 
great  duties  of  his  mini  dry.  May  he  be  wife 
in  winning  fouls  to  Chrifl.  Make  him  an  e- 
m.inent  bltfling  to  thy  Church  in  general,  and 
tp;thefe  thy  People,  over  whom  thou  art  fct- 
ting  liim,  in  particular.  Enable  him,  O  Lord, 
■  tp  take  heed  unto  himfelf,  and  to  his  doCirinc, 
and  to  continue  in  them,  that  he  may  both  favc 
himfelf,  and  them  that  hear  him.  '  Gra- 


(     ^^3     ) 

^  Graci<?us  God,  pardon  all  our  fins,  and  hear 
^  m,  for  the  fake  of  Jcfus  Chnft  our  Lord  : 
^  Aod  let  the  Glory  be  to. the  Father,   and  to 

*  the  Son,   and  to  th^  Hofy  Spirit,  now  and  for 

*  ever.     A?uenJ 

Prayer  being  ended,  and  the  Perfon  ordained 
faaving  rifen  from  his  knees,  the  Minifler,  who 
prefide$,  ihiill  give  him  the  Bible,  addrefling  him 
in  words  to  the  following  import  : 

*  You  have  now  received  authority  to  preach 
^  th,e  Gofpel,  and  to  adminifter  all  the  Ordinances 
^  inflituted  by  Chrift.  In  token  whereof,  take  this 
^  holybook,which  <:ontains  your  commiffion;  flu- 
^  dy  it  carefully  ;  aud  condu/ft  yourfelf,  in  every 
^  part  of  your  office,  in  conformity  to  it/ 

Then  he  fliall  take  him  by  the  Right  Hand  ; 
faying,    in  words  to  this   purpofe  ;    '  We  give 

*  You  the  Right  Hand  of  Fellowfhip,  to  take 
'^  part  of  this  Miniflry  with  us."  Or  thus  : 
•^  In  token  of  our  acceptance  of  you,  to  take 
^  part  with  us  in  this  facred  Miniflry,  to  which 
'^  we  have  now  fet  you  apart,  we  do,  agreeably 
^  to  the  Apoftolic  example,  give  you  the  Right 

*  Hand  of  Fellowfhip.'  Then  the  Miniflers  who 
laid  hands  upon  him,  fhall,  in  their  order,  take 
him  by  the  right  hand. 

The  Minifter  who  pfcfided,  or  fome  other  ap- 
pointed to  the  bufmefs,  fliall  then  addrefs  him  on 
the  Nature  and  Importance  of  the  Office  to  which 
he  has  been  fet  apart  :  charging  him, 

*  To  take  heed  unto  himfelf,  and  to  all  the 
'  flock,  over  which  the  Holy  Ghofl  hath  made 
'  him  Ovcrfeer  ;  to  feed  the  Church  of  God, 

*  which  he  hath  purchafed  with  his  own  blood  ; 

*  to  love  Chrifl,  and  to  feed  his  fhcep  :  fhewing 
^  him,  that  a  Bifhop  muft  take  the  overfight  of 

P  '  them, 


(      114      3 

llicm,  not  by  conftraint,  but  willingly  j  not  for 
filthy  Lucre,  bill. pF  a  ready  Mind  ;  ncrlther  as 
being  Lord  dyer 'God*s  Heritage,  but  as  an 
Example  to  t^ie  Flock,  in  Word,  in  Converfa-. 
lion,  in  Charity,. in  Spirip,  in  Faith,  in  Purity  : 
Lxhorting  him,  that  he  neglcc]:  not  the  Gift 
that  is  in  !  im,  but  that  he  meditate  up  oil  thefe 
things,  and  givehimfelf  wholly  to  them,  that- 
his  profiting  may  rppearunto  ail  ;  that  he  take" 
heed,  not  only  to  Himfelf,  but"  alio  to  his  Doc-. 
trine  ;  and  that  he  continue  fledfaft  therein  ; 
that  he  bear  patiently  all  the  Trials  to  which 
the  faithful  difcharge  of  the  duties  pf  his  office 
may  at  any  time  fubjcfl:  him,  in  humble  depen- 
dance  upon  the  grace  and  faithfulnefs  of  his 
Lord,  who  has  promifed  to  be  with  his  Mini, 
fters  even  to  the  end  of  the  world  ;  that  he 
preach  the  \vord,bc  inflant,  in  feafon  and  out 
offcafoiiy  reprove,  rebuke,'  exhort,  with  ^ll 
long-fuiFering  and  dodrine  ;  and  that  he  rule 
vrell  his  own  houfe":  encouraging  him  to  hope 
and  expect,  that,  when  the  cliicf  Shepherd 
ihall  nppt^ar,  he  fliall  receive  a  Crov/n  of  Glory 
that  fadeth  not  away/ 

After  this,  the  fame  Minider,  or  another  as 
n:ay  be  moil  convenient,  Ihall  addrefs  the  Con- 
gregation f  if  the  perfon  has  been  ordained  to  a 
particular  charge)  on  the  inedimable  blefling  of 
a  judicious  and  fairhlul  adminiifration  of  the 
Word  and  the  ordinances  ot  the  Gofpel  in  a  fta- 
ted  way.  He  fhall  lay  before  them  the  duties, 
which  a  People  ov/e  their  Minider,  with  the  ob- 
ligations to  a  confcientious  difcharge  thereof  : 
fliewing  them  ; 

'  That  they  are  bound  to  edeem  and  honour 
*  him  for  liis  works  fake  ,  -to  attend  upon   his 

"  '  luiniflry 


(     iJ5     ) 

^  miniftry  with  diligence  and  lleadinefs,    and  to 

^  (lady  to  profit  thereby  ;  to  receive,  with  meek- 

*  nefs,  his  admonitions  and  reproofs,  and  to  fubmit 
"  to  the  difcipline  of  Chrift's  houfe,  adininiilrecl 
'  by  him,  in  conjun6rion  with  the  other  otiicers 

*  of  the  Chuixh  ;  to  be  liiuch  in  prayer  to'  God 
^  for  him,  as  one  who  watchfes  for  their  fouls, 
^  and  mail:  give  an  account  of  his  flewardfhip  ; 

*  to  afford,  with  piinftuality  and  cheerfulnefs, 
^  the  worldly    fupport,  which,    iti   ilik  folenin 

*  manner,  they  have  promifed  him,  before  God, 
«  and  the  holy  Angels,  aild  his  Church  ;  aflur- 
'  iiig  theni,    that  the  great  Judge  of  quick  and 

<  dead  will,  at  the  lad  day.  acknov/ledge  what  is 

*  done  unto  his  fervants,  as  ddne  unto  himfelf : 
'  And  finally,  exhorting  them"  tc^  Ihtdy  the  things 
^  that  make  for  peace,  both  with, their  Minifler, 
^  and  amofig  themfelv'es,  that  lie  and  th^ey  itiay 
«  appear  with  joy  in  the  great  ddy  of  Chrif?.'; 

The  Miniiler  having  finiflied  this  addrefs,  fhall 
pray,  and  givie  thanks,    iti  tfie^fbilo wing  tirjike 

nvcniner :  -.  '  Vr.,''-?' 7/        '"...'■ 

'  Mod  merciful  tzthtt;' wt  Xhknk  Thee  for 
^  the  minillry  of  recoftciiiationj',tIi;tt  Thou'h^^^^^ 

<  committed  this  treafiu-cto  ea^rhen  Vellels,  rhur 

<  the  excellency  of  the  power  may  be  of  God  and 
'  not  of  man.  We  thank  Thee;  that  Thou  haft 
^  provided  thy  Church  iri  thi?  place  w^irh  Jone 
'  to    take  the  oXrerfight  of  them  in  the  Lord. 

<  We  befeech  Thee  to  qualify; thy  'Sh'vant, 
^  more  and  m.dre,  for  the  faithful,  the  horioura- 
«  ble,  and  the  fucccfsful  difcharge  of  his  high 
^  trufl.     Encourage 'iii's 'heart,  and  drcngthen 

*  his  hands  therein,  from'  day  'to  day.     Grant 

*  hiitij  O  Lord^  a  deepatid'an  abiding  fenfe  of 
*-  his  dcpendance   upon  the  influences   of  the 

*  Spirit 


(     i«6    ) 

'  Spirit  of  Chrifl  for  the  fuccefs  of  his  labours, 
'  May  he  have  many  feals  of  his  miniflry  in  this 
'  place  ;  many  as  his  crown  of  rejoicing  in  the 

*  prefence  of  our  Lord  Jefus  Chrifl  at  his  com- 
'  ing.     Render  him,  we  pray  Thee,  happily  in- 

*  ftrumental  in  promoting  true  and  undefiled 
^  Religion,  before  the  Father,  and  the  Lord 
'  Jefus  Chrifl,  throughout  the  Church  in  general, 
'  as  well  as  in  this  place.  May  this  Congrega- 
'  tion  be  properly  fenfiblc   of  the  rich  blefTmg 

*  Thou  hail  this  day  conferred  upon  them  ;  and 
'  may  they  be  enabled  to  receive  and  improve 

*  it  in  a  fuitable  manner.  May  they  grow  and 
'  increafe,  under  the  miniflry  of  thy  Servant, 
'  with  the   increafe  of  God.      May  many   be 

*  added  to  them  daily,  of  fuch  as  fliall  be  faved 
'  in  the  day  of  Chrifl.  We  pray  that  thy  Ser- 
'  vant  and  this  People  may  be  mutual  comforts 

*  and  bleflings  to  each  other,  for  a  long  time  to 
'^  come ;  and  may  their  appearance,  in  the  day 
'  of  the  Lord,be  to  their  eternal  joy,  through  Je* 
'  fus  Chrifl,  our  Lord.     Amen»* 

A  Pfalm  fhall  then  be  fung,  and  the  Congre- 
gation difmiffed  With  the  ufual  BleiTmg. 

The  fubjefls  of  the  Charges,  to  the  Minifler 
and  People,  in  the  cafe  of  Ordination,  will  furnifli 
proper  matter  for  the  addreffes  of  the  like  nature, 
:n  the  cafe  of  the  inflalment  of  a  iVIinifler  for- 
merly ordained. 

Every  Prefbytery  will  be  befl  able  to  judge  of 
rhe  age  at  which  it  is  proper  to  ordain  any  per- 
fon  to  the  work  of  the  Gofpel  Miniflry  ;  but 
vv'e  think  that,  in  ordinary  cafes,  the  Candidate 
ihould  be,  at  leaft,  twenty-four  years  of  age. 


The 


(     i«?     )    . 

The  DtreBory  for  Secret  and  Family  Worjhip. 

Befides  the  public  worfliip  in  Congregations,  it 
is  the  indifpenfable  duty  of  each  perfon  alone,  in 
fecret,  and  of  every  family  by  itfelf  in  private,  to 
pray  to  and  worfliip  God. 

Secret  worfliip  is  mofl:  plainly  enjoined  by  cmr 
Lord.  In  this  duty  every  one,  apart  by  himfelf, 
is  to  fpend  fome  time  in  prayer,  reading  the  fcrip- 
turcs,  holy  meditation,  and  ferious  feif  examina- 
tion. The  many  advantages,  arifmg  from  a  con- 
fcientious  attendance  upon  thefe  duties,  are  bed 
known  to  thofe  who  are  found  in  the  faithful 
difcharge  of  them. 

Family  worfliip,  which  ought  to  be  perform- 
ed by  every  family,  ordinarily  morning  and  e- 
vening,  conMs  in  prayer,  reading  the  fcriptures, 
and  fmging  praifes.  "^'  ^ 

The  Head  of  the  family,  who  is  to  lead  In  this  " 
fervice,  ought  to  be  careful  that  all  the  mem.bers 
of  his  houfliold  duly  attend,  and  that  none  with- 
draw themfelves  unneceflarily  from  any  part  of 
family  worfliip  ;  and  that  all  refrain  from  their^ 
common  buflnefs,  while  the  fcriptures  are  read, 
and  gravely  attend  to  the  fame,  no  kfs  than  whcri 
prayer  or  praife  is  offered  up. 

Let  no  idler,  or  vagrant  perfoii,perform  worfliip 
in  families ;  feeing  perfons  tainted  with  errors,  or 
aiming  at  divifions,  may  be  ready  to  creep  into 
houfes  and  lead  captive  unflable  fouls.  But  this  is 
not  to  be  underfi:ood,  as  prohibiting  the  Head  of 
a  family  from  inviting  a  chriflian  friend  to  pray 
in  his  family  who  may  be  occafionally  urefent,  and 
whofc  character,  for  fl;edfaflncfs  and  piety,  is  efta* 
blilhed. 


At 


(      iiB     ) 

At  family  worlliip,  let  each  family  keep  by 
tliemfelves,  without  inviting  perfons  of  other  fa- 
milies  tojoin  with  them. 

Let  not  any  fociety  or  conference  meetings, 
under  pretence  of  more  fpiritual  advantage,  ever 
interfere  with  or  fet  afide  the  due  order  and  re- 
gular worfhip  of  families ;  for  the  latter  Is  a  di- 
vine inflitution,  and  of  much  greater  utility  and 
importance. 

Let  every  Head  of  a  family  be  careful  to  ca- 
tcchifc  and  initru6l  his  family,  at  lead  once  every 
week  ;  and  we  think  the  molt  proper  time  for 
thefe  exercifes  is  on  Sabbath  evenings.  And  we 
judge  it  would  be  much  more  for  the  edification 
of  Chriflian  families,  and  for  the  advancement  of 
true  religion,  for  families,  apart  by  themfelves,  to 
fpend  their  Sabbath  evenings  in  catechifing, 
?  oly  conference,  repetition  of  the  fermons  they 
heard  through  the  day,  in  prayer,  praife,  and 
other  religious  duties,  than  in  running  about  ta 
attend  fociety  or  other  meetings,  as  the  pra<5lice 
of  too  many  is,  even  to  the  negleci:,  w^e  fear,  of 
common  family  duties. 

As  many  as  can  conceive  prayer  ought  care- 
fully to  improve  this  gift  of  God  ;  yet  for  the 
fake  of  the  young  and  m.ore  baflaful  Heads  of 
families,  we  have  fiibjolnedafew  forms  of  Fa- 
mily Prayer,  earneftly  recommencing  it  to  all 
fuch,  not  to  be  negligent  in  cultivating  a  fpirit  of 
prayer,  and  to  ufe  thefe  forms  no  longer  than  till 
they  iliall  have  learned  to  exprefs  the  defires  of 
their  hearts  to  God  for  their. families^  with  fome 
degree  of  propriety.  ., 


(     1^9     ^ 

J  PRAJTRJor  aFAMILT.on  the  morning  of  the , 
Lor  D*s    Day. 

'  O  Thou  blcflcd,  gloriou$,  and  highly  exalted' 

*  Ldrd,  oitr  God,  we  defire,  with  all  humility 
•^  an:d  reverence,  to  bow  down  and  offer  homage' 
*'and^voriliip-  to  Thee,  this  morning  of  thy 
'  holy  day.  We  adore  Thee  as  the  King  eter- 
'  nal,  immortal,  •  invifible,-  the.  only  wife  God. 
'Tliou- art  worthy  of  all  honour,  love,  worfhip 

*  and  praife,  from  all  thy  intelligent  creatures. 

*  Angels  and  Arch-angels  proflrate  themfelves 
':  before  thy  throne,  aild  they  ceafe  not,  day  or 
'  night,  to  afcribe  glor'y,  honour,  dominion  and 
'  power,  to  him  that  fitteth  on  the  throne,  and  to 
'  the  Lamb  forever  and  ever.      We,  who   are 

*  worms  of  ihe  dud,  and  iiavc  our  habitation  in 
*^  houfes  of  clay,  dcfire  to  unite  vvith  this  celedial 
9  company,  in  praifmg,  magnifying,  and  adoring 

*  thy  name,-  •  We  woriliip  Thee,  as  our  Creator, 
'  Preferver,  Benefa61cr,  ahd  Redeemer.  In 
^  Thee  we  Uve,  and  move,  and  have  our  being.' 

^  We  acknowledge,  before  Thee,  that  we  are 
^  fallen  creatures,  miferable  fmners.  We  have 
'  forfaken  Thee,  the  fountain  of  living  waters  ; 
^  apd  have  hewn  out  for  ourfelvcs  cifterns,  bro- 
f  ken  cifterns,  which  can  hold  no  water.  Behold 
'  we  are  vile,  we  arc  altogether  as  an  unclean 
'  thing  in  thy  fight.  But  glory  to  thy  name  in 
'  the  higheft,  that  thou  hafl  opened  a  door  of 
^  hope  for  fmners  ;     that  thou   hafl  revealed  a 

*  glorious  falvation  in  the  gofpel ;  that  thou  haft 
'  fet  forth   Chrift  Jcfus,  to  be  the  propitiation 

*  for  fin,  and  caufed  us  to  hear  the  glad  tidings 
%  of  peace  and  reconciliation  through  faith  in  his 
^'  name..    In  his  name,  we  come  unto  thee,  con- 

*  feiTing 


C      i^o      ) 

feffing  our  fins,  and  making  fupplication  for 
all  the  mercies  which  we  need. 

*  O  Lord,  mofl  holy,  pardon  our  fms  ;  blot 
out  all  our  tranfgrelTions.  Juftify  us  freely  by 
thy  grace,  through  the  redemption  that  is  in 
Jefus  Chrifl,  Receive  us  into  thy  favour, 
which  is  life,  and  make  us  the  fubje^ls  of  thy 
loving  kindnefs,  which  is  better  than  life.  A- 
dopt  us  into  thy  family,  and  fan£lify  us  by  the 
powerful  influences  of  thy  Holy  Spirit.  Ena- 
ble us  to  fan<Elify  this  thy  Sabbath,  and  to  keep 
it  holy.  Prepare  our  hearts  for  all  the  holy 
duties  and  fervices  of  this  day.  Let  the  day- 
fpring  from  on  high  vifit  us,  and  the  Sun  of 
Righteoufnefs  fliine  upon  us,  with  healing  in 
his  wings. 

*  We  praife  thee,  O  God,  that  thou  haft  a^ 
domed  thy  weeks  with  fabbaths  ;  that  thou 
haft  fan^lified  one  day  in  fevcn,  to  be  kept  ho- 
ly to  thyfelf ;  and  that  thou  haft  brought  us 
to  fee  another  of  the  days  of  the  Son  of  man. 
O  that  we  may  be  in  the  fpirit  on  this  thy  day. 
Let  God,  who,  on  the  firft  day  of  the  world, 
commanded  the  light  to  ftiine  out  of  darknefs, 
on  this  firft  day  of  the  week,  ftiine  in  our  hearts, 
to  give  us  the  light  of  the  knowledge  of  the 
glory  of  God,  in  the  face  of  Jefus  Chrift.  This 
is  the  day,  which  the  Lord  hath  made,  we  will 
be  glad  and  rejoice  in  it.  O  that  we  may  this 
day  experience  the  power  of  Chrift's  refurrcc- 
tion.  As  he  was  raifed  from  the  dead  by  the 
glory  of  the  Father,  fo  let  us  be  raifed  from 
aftate  of  death  in  fm,  to  walk  with  him  in  new- 
nefs  of  life,  and  be  prepared  to  fit  with  him  in 
_^ca,yenly  places. 

')  ■ ' 

*  Prepare 


(    121    ) 

*  Prepare  us?   O  our   God,    for  the  public 
*'  ordinances  of  thy  houfe  this  day.     May  we, 

*  with  our  whole  hearts,  join  in  the  prayers  and 
'  praifes  of  thy  church.  Enable  us  to  hear  thy 
'  word  with  attention,  to  receive  it  in  faith  and 
'  love,  to  lay  it  up  in  our  hearts,  and  to  pra6tife 
^  it  in  our  lives.  Give  thy  prefence,  O  Lord 
'  our  God,  to  thy  miniflering  fervant,  who  may 

*  lead  our  worfliip,  and  fpeak  to  us  in  thy  name 

*  to-day.  Give  him  the  tongue  of  the  learned^ 
'  that  he  may  fpeak  a  word  in  feafon  to  weary 
^  fouls*  May  thy  faints  be  refrtlhed  and  com- 
'^  forted  ;  may  fmners  be  awakened  and  con- 
^  verted.  May  this  be  a  glorious  day  in  thy 
^'  2.ion. 

'  AcGomplifli;    O  Lord,   ive  befeech  thee,  all 

*  thy  defigns  of  mercy.  Let  thy  gofpel  be  pro- 
'  pagated  fi'om  the  rifmg  to  the  fitting  fun.  Let 
'  it  run,  have  free  courfe  and  be  gloriiied.  Be 
^  in  all  the  worfl^ipping  aflemblies  of  thy  peo- 
^  pie  this  day.  Fill  thy  Churches  with  thy  glo* 
^  ry.  Clothe  thy  Miniflcrs  with  falvation,  that 
^  thy  people  may  fllout  aloiid  for  joy.  Keep  our 
'  hearts,   and  keep   our   minds  this   day.     Pri- 

ferve  us  from  evil  and  worldly  thoughts.  Let 
no  vain  converfation  proceed  out  of  our  lips. 
Save  us  from  the  temptations  of  Satah.  Hand 
us  in  peace  and  fafety  through  all  the  ch ring- 
ing fcenes  of  time.  Be  the  (lay  and  flaif  o'  our 
fouls  in  the  folemn  hour  of  dt  ath  ;  and  finally 
bring  us  to  glory ;  only  for  the  fake  of  our  Lord 
and  Saviour  Jefus  Chrift,  wh6  taught  us,  when 
we  pray,  to  fay  ; 

*  Our  Father,  who  art  in  Heaven,  hallowed 

be  thy  name<     Thy  kingdom  come.     Thy  will 

be  done  m,  earth  as  it  is  iu  heaven^     Give  us 

Q^  *  thi; 


(     122     ; 

*  this  day.  our  daily  bread  ;  and  forgive  us  our 
'  trelpali'es    as.  we  foi-give    them  that  trcfpafs 
againlt  us.     And  lead  us  not  into  temptation, 
but  deliver  us  from  evil,:  for  thine  i^  the  king- 
dom, and  the  power,  and  the  glory,   forever. 

A   PRATER  for  a  FA  MILT,  on  the  evenirjg 
of  the  Lord's  Day. 

'  O  Thou  holy,  ever  blelTed,  and  ever  glori- 
ous Lord  our  God  :  Thou  art  God  over 
all,  and  rich  in  mercy  to  ail  that  call  upon  thy 
name*  Thou  art  mofi:  v/ife  and  powerful,  the 
King  of  Kings,  and  Lord  of  Lords.  Thy 
kingdom  is  an  evGrlailing  kingdom  ;  and  thy 
dominion  from  generation  to  generation.  This 
evening  of  thy  holy  day,  O  Lord,  we  prefent 
ourfelvcs  before  thee^  to  offer  up  our  evening 
facrificc  of  prayer  and  of  praife.  Thou  hafl 
given  us  to  enjoy  another  Sabbath.  Thy  days 
are  fweet  to  our  fouls  ;  thy  Sabbaths  are  our 
delight.  We  blefs  and. praife  Thee,  wirh  our 
whole  hearts,  for  another  of  thy  holy  days.  A 
day  fpcnt  in  thy  courts,  is  better  than  a  thou- 
fand  elfewhere.  How  aiTiiable  are  thy  ta-er- ' 
nacles,  .  O  Lord  of  hods  !  Thou  hall:  carried ' 
us  to  thy  houfe  of  prayer  ;  thou  haft  caufed 
us  to  hear  thy  word,  and  we  have  had  the 
privilege  of  joining  in  the  prayers  aud.praifes 
of  thy  people,  in  thy  church.  -y-  ?(-'  ^•.■i  u  * 

'  Glory   to  God  in  .the   highcfl,   for  all  his 
mercies  and  benefits   to  us.       How  great  arc  ' 
the  privileges  we  enjoy,  above  thoufands  of 
our  fellow  creatures,   who  are  as  good  by  na- ' 
ture  'iL%  wc  are*     Whacanulckudcs.arc  bowing* 
j^  '  dow» 


(    ^^3    .) 

down  to  li'Oc'vS  and  fliones,  are  grapli>g  in 
more  thLin  midnight  darknefs.  cind  ki.o.w  not 
lliee?  the  true  God^  'iior  Jefiis  Chrilt,  whom 
thou  hailfent  ;  while  we  arc  favoured  >vith  thy 
Sabbaths  and  thine  ordinances^  au^  .enjoy  tni 
glorious  jight  of  thy  gofpel,  .\;;t  •■;■', 

'  O  Lord,  we  con/efs  we  are  unwprtliy  of 
the  lead  of .  all  thy  mercies  ;  and  that  thou  a ;  t 
diflingui filing  us  above  others,  is  owing  to.lihy 
mere^  free,, holy,  and  fovercignpleafure..^^ich 
propriety  may  we  afcribe  all  to  the  glory  of  rhy 
name,  2;i\d-fay,  even  fo/Father>  for  fo  it  fecnieth 
good  in-tliy  fight.  We  call  upon  ourrToiuls, 
and.  all  within  us,  to  blefs  and  magnify  l:hy 
name,  for  thy  diilinguifliing  favours  to  Us,. thine 
undeferviqg:  creatures.  A/e  praife,  thee  for 
the  gift  of  thine  only  begotten  Son  ;  for  the 
redemption  of  Chrift  Jefus  our  Lord  ;  for  the 
covenant  of  tiiercy  ;  for  the  means  of  grace, 
and  the  hopes  of  eternal  hfe.  :  >    - 

'  0»?thou  Father  of  mercies,  forgive  jwliatrthy 
pu're  eyes)irave  feen  -amifs  in  us  this  dayo^rFor- 
giv-eus?  that  we  have  not  ferved  thee  with-i^ve 
love,  zeal.,;  and  godly  fnicerity..  Inf*  aH  .-t^irn^s 
we  have  fmiaed,  and  come.iboTt.'of;  liiy  ;,0<?r5^ 
Pardon,  O  Lord,  our  innu'tiierable  Failings'^ind 
imperfections.  Forgive  the  iniquities,  of -our 
mod  holy  things.  After  we  have  doiiidiail,!  we 
have  jud  reafon  to  acknowledge  ourfelves.  un- 

*  profitable  fcrvants.  But  thou  had  declared  O 
'  God,  that  they  who  confefs  and  forfake  their 
'  fms,   diall  find  mercy.     Thou  art   faithful   to 

*  forgive  us  our  fins.  Wc  prav>  mod  merciful 
^  Father^  that  thou  wouldd  forgive  us,  and  ac- 

*  cept  of  us  in  the  beloved.  Accept  of  us,  and 
*'  of  our   poor  aud   imperfe<ff  fervices.       G>vc 

'  ua 


i  124   ) 

us  grate,  O  God,  that  we  m<\j  never  for- 
fikc  thy  ways,  nor  turn  from  following  af- 
ter thee  ;  bin  that,  with  purpofe  of  heart,  we 
rr.ay  vilways  cleave  unto  the  Lord.  Let  us  not 
count  our  lives  dear  unto  ourfelves  fo  that  wc 
may  finilh  our  courfe,  with  coir.fort  aqd  joy, 
to  the  glory  ol"  thy  name. 
^  O  Lord  our  God.  we  pray  that  thou  wouldft 
follow  thy  word  and  ordinances  with  a  bltf- 
fmk^  wherever  they  have  been  difpenfed  on  thi5 
thy  holy  fabbath.  Bhfs  all  the  Minifters  of 
thy  gofpel.  Make  them  faithful  to  Chrifl,  and 
to  the  fouls  of  men.  Pity  the  poor,  the  af- 
fli<fled,  f  -rrowful  and  diftrefTed.  Enhirge  the 
borders  of  the  Redeemer*s  kingdom.  Let  all 
the  nations  flov  unto  it.  Haflen  the  dow^nfal 
of  the  man  of  fm  ;  and  let  pure  and  undeiiled 
religion  before  God,  and  the  Father,  be  revi- 
ved, and  made  to  flouriili  in  all  places. 
*  Take  us,  O  Lord,  under  thy  protef^ion 
this  night.  Enable  us  to  clofe  the  ^ay  with 
thee.  May  we  lie  down  in  peace,  and  our 
fleep  be  fweet  and  refrefhing  to  us.  Bring  us 
to  the  light  of  to-morrow  ;  and  may  our  fouls 
rejoice  and  praife  thee,  in  the  out-goings  of 
the  morning.  Enable  us  to  carry  much  of  the 
Sabbath  with  us  through  the  week.  May  we 
fct  the  Lord  always  before  us.  Prepare  us  for 
all  that  is  before  us  in  time.  Be  our  guide 
through  life,  our  fupport  in  death,  and  our 
everlafting  portion.  Now  to  the  king  eternal, 
immortal  invifible^  the  only  wife  God  ;  to  the 
Father,  the  Son,  and  the  Holy  Ghofl,  be  ho- 
nour and  glory,  dominion  and  praife,  through 
Jcfus  Chrill  our  Lord.     Amen,* 


C    125    ) 

A  MORNING  PRATER  for  a  FA  MIL  T. 

'  O  thou  God  of  all  confolation  !  O  thou 
prefei  vcr  of  men  !  We  adore  thee  as  the  foun- 
tain of  all  being,  perfefrion,  and  blefTcdnefs. 
We  have  lain  down  flcpt  and  awaked  in 
mv-rcy  ;  for  the  Lord  hath  fuftained  us.  Thou 
haft  heard  our  evening  prayer,  witched  over 
us  in  our  unguarded  monnents,  and  brought  us, 
in  circumdances  of  comfort,  to  the  light  ot 
"  this  morning.  Day  unto  day  uttereth  fpeech, 
^  and  night  unto  night  fheweth  knowledge. 
'  J  hou  drawei  over  us  the  (liadon-s  of  tlifc 
■   evening  ;  and  thou  caufefl  the  outgoings  of  the 

*  morning.     Thou  art  good  to  all;   and  thy  ten- 

*  der  merries  are  over  all  thy  works.  We  give 
'  thee  moll:  fin<:ere  thanks  for  the  prefcrvation  of 
'  the  night  pafb  and  the  favours  of  the  morning. 
^  No  plague  has  come  nigh  our  dwelling ;  we 
^  live,  are  in  health,  and  are  brought  in  fafety 

*  to  the  light  and  comiortsof  another  day.    We 

*  thank  thee,  O  Lord,  that  our  ileep  has  not 
'  been  death,  nor  our  beds  our  graves  ;  but  that 
^  thou  haft  refrcfhed  and  ftrengthened  us>  and 
f  we  rejoice  before  thee. 

'  Thou  p  Lord,  art  the  God  of  the  f^imilics 
^  of  Ifrael  ;  thou  art  the  God  of  our  family. 
^  O   caufe  thy  blcfting  to    reft  upon  our  houfe, 

*  and  fill   cur  fouls  with  joy  and  gladnefs.     We 

*  acknowledge  before  thee,  O  God,  that  we 
^  are  guilty  ftnners.  We  have  fmned  agaiufl 
^  thee,  as  individuals ;  we  have  fmned  againft 
'  thee,  as  a  family.  ParentS;  and  children,  and 
^  all  of  us,    arc  fmners  in  thy  fight.     We  were 

*  ihapen  in  fm,  and  brought  forth  in  iniquity  : 
'  We  are  altogether  as  an  unclean  thing  before 

*  theq, 


'  thf^e.     Y'etj^lory  to  thy  name  )« 'the  highdl, 
'  notwithflandiiig    our    unworthincfs,    thou    arc 

*  good,  and  doing  us  good  continually. 

,^  We  praifc  th^e  for  thq.  gofpel,  for  Jefus 
V  ChriiL,  and  the  method  of  falvation  through 
'  faith  in  him.     It  :is  an  unfpeakable   privilege, 

*  thfet  we  haveace^feto.che  thrpsQ^of  thy  grace, 
'  through  the  Lord  Jefus,    thine  only  begotten 

*  and  eternal  v>on,     O  look  in  compailion  upon 

*  us,  and,  for.Chrift's  fake,  pardon  all    our  of- 

*  ffj&ccs.  Oairl;  our.  iniquities  into  the  depths  of 
^  the  iea,  i-naV  .remember  our  tranfgreifions  no 
•*  mor«  ;  btit  be  Hieroiful  unto ;  us,  -^s  ihou  art 
f  unto  thofe  that  love  thy  name,  banftify  us 
'  thoroughly  by  ihe-jpowerpf  thy  grace  j  fubdue 

*  all  our  lulU  and  ,c6rmptions,i'and  Riake  us  holy 
i^ '  as  "thou,  the  Lord-  o>ur  God,  art  holy.     Let  thy 

*  ^eace  rule  in>our  hearts,  and  thy  law  govern  in 

*  our  mittds  ;  and  let. the  coxifblatipns  of  our  God 

*  be-ouritretigth  and  our  fong,  in  the  houfe  of 
/  our  pilgrimage.     O  thou^ Father  of  Mercies^ 

*  be  thou  the  portion  of  our  fouls .;  lift  upoti,  l^s 

*  the  light  of  thy  countenance  ;  put  gladnefs  into 

*  our  hearts,  •  more  ihan  they,  have,  .\vhofe  corn 

*  and  wine  and  oil  are  increafed. 

*   We  commit  onrfelves,  O  Lord,  to  thy  care 

*  andkccping  this  day  ;  watch  ovcr.us  for  goad  j 

*  compafs  ns'jubout:  with  thy  .fayour^  as  with  a 
^  ihic:)d.  Prefe!r\ie  \!S  from  evil ;  yea,  the  Lord 
^  prefer  vc  and  keepour  fouls  ;  p*cferve  our  go- 
'  ing  out  and  coining  in  ;  keep  115  in  health  and 

*  fafety  ;  blefs  our  employments  ;  profpcr  us  in 

*  all  our  lawful  undertakings, ;  gfve.  us  comfort 

*  and  fucccfs  in  our  biifmeis  ;  let  us  eat  of  the 
^  labour  of  oiir  hands  ;  and  may  it  be  well  with 

*  us.     Prepare  us  for  all  the  eventt>  of  this  day  ; 

'  for 


(     127     ) 

*  for  we  know  not  what  a  day  may  bring  forth. 
'  Give  us  grace  to  do  the  work  of  this  day,   ac- 

*  cording  as  the  duties  of  it  may  require.     Give 

*  us  the  rule  over  our  fpirits,  and  the  govern- 
^  ment  of  our  palhons.     Keep  us  from  fm  ;   and 

*  may  we  not  fpeak  unadvifedly  with  our  lips. 
'  Make  us  confcienr ious  in  ail.  our  dealings. 
'  Arm  us  againd  temptation  ;  uphold  us  in  our 
^  integrity  ;  and  may  we  be  in  thy  fear  all  the 
'  day  long, 

'  Lord,    plead  thy  caufe   in  the  world  ;    and 

*  build  up  thy  Church,  in  its  beauty,  glory,  and 

*  purity.     Blcfs  miniflers  and  people,  rulers  and 

*  ruled.    Be  gracious  to  our  relatives  and  friends. 

*  Dwell  in  the  families  that  call  upon  thy  name. 
^  Forgive  our  enemies ;  and  grant  unto  us  a  right 
'  and  charitable  frame  of  fpirit,  towards  all  men, 
'  and  all  that  is  their's.  Vifit  thofe  that  are  in 
^  affliftion.  Heal  the  fick  ;  eafe  the  pained  ; 
'  fuccour  the  tempted  ;  relieve  the  oppreiTed  ; 
'  and  give  joy  to  thofe  that  mourn  in  Zion. 
^  Deal  with  us  and  our  family,  according  to  the 

*  tenor  of  the  everlafling  covenant,  which  is  well 
'  ordered  in  all  thinps  and  fure.  This  is  all  our 
^  falvation,  and  all  our  defire.  We  afk  and  of- 
^  fer  all  in  the  name  of  our  once  crucified,  but 
'  now  glorified  and  exalted  Redeemer,  in  whom 
'  we  defire  ever  to  be  found,  and  to  whom, 
^  'With  thee,  O  Father,  and  the  co-equal  Spirit 
^  of  grace,  be  afcribed  all  blelTrng,  glory,  and 
'  ■  praife,  both  now  and  forever.     Amen.^ 

An  EVENING  PRATER  for  a  FA  MILT. 

*  O  thou  bleffed,    ever  glorious,    and  eternal 
''Jehovah;  we  adore  thecr  an    our  maker,   as 

'  our 


bur  prcfervcr,  and  as  our  God,  Tlioii  srt  tn^ 
benefactor  of  the  univeric-  ;  thou  givcfl  life, 
and  breath,  and  being,  unto  all  I'hou  had 
carried  us  throui^h  the  toils  and  bufinefs  of 
another  day  ;  thou  haft  ftrengthened  us,  fed 
and  clothed  us  all  our  life  long.  Having  ob* 
rained  help  of  God,  we  continue  to  this  time. 
We  are  the  monuTients  of  thy  fparing  mercy  ; 
and  wirnefies  for  thee,  that  thou  art  gracious. 
Thou  art  God,  and  not  man  ;  therefore  we  arc 
not  confuted.  Day  unto  day,  and  night  unto 
nightj  do  teftify,  that  thou  art  good,  and  doing 
good  continually.  None  who  feck,  and  put 
their  truft  in  thee,  fliall  ever  be  put  to  fliame. 
Thou  makeft  the  outgoings  of  the  mornin^^, 
and  of  the  evening  to  rejoice  over  us.  By  thy 
indulgent  goodnefs,  and  merciful  loving  kind- 
ncfs,  we  are  brought  to  the  clofe  of  anr-ther 
day*  BlefTed  be  the  Lord,  who  daily  loadeth 
us  with  his  benefits.  We  have  received  the 
TTicrcies  of  the  day,  though  we  have  come  far 
Ihort  in  the  duties  thereof. 
'  We  thank  thee,  with  our  whole  hearts,  for 
the  favours  and  bU flings  of  another  day,  for 
the  comfortable  ufe  of  rhy  good  creatures, 
our  bod'ly  healrh  our  friends  and  all  our 
enjoyinents.  We  bleA  thee,  that  thou  baft 
fucceeded  us,  in  the  labours  of  our  hands, 
this  day  ;  that  no  evil  accident  hath  befal'en 
us  ;  that  thou  haft  not  n\iuh  the  wi'den  cfs 
our  habitation,  ;md  a  barren  land  curdwcl.inr. 
We  praife  thee  for  our  public  tranquillity;  and 
tlvat  thou  haft  given  us  a  good  land  in  which 
we  dwell  fafely.  Above  all  we  blefs  thee  for 
Jefus  Chrift,  and  the  glorious  plan  of  reconci- 
iiatiun  through  faith  in  his  name.     Glory   to 

«  thy 


(       129      ) 

thy  name,  O  thou  eternal  God,  that  thou  haft 
caufed   us  to  hear  the  joyful  found  of  falva- 
tion  through  a  Redeemer, 
*  We  confcfs,  O  Lord,  that  we  are  fmncrs,  and 
that  we  are  lefs  than  the  lead  of  all  thy  mercies. 
This  day  hath  added  to  the  fms  of  our  lives.  Alas! 
we  mifpendour  time, fail  in  our  duty,  follow  after 
vanities5and  forfakeourown  mercies.  We  offend 
with  our  tongues.       Who  can  underftand  his 
errors?  cleanfe  us  from  our  fccret  faults.      We 
pray  thee  to  grant  us   repentance  for  all  our 
fms  ;  forgive  us  all  our  trefpaffes  ;  pardon  the 
tranfgrelTions   of  the  day    paft;      O  that  the 
blood  of  Chrill  may  cleanfe  us  from  all  iniquity^ 
May  we   lie  down  this  night  in   peace   with 
God;  may    our  fouls  return  unto  thee,    and 
comfortably  repofe  in  thee  as  our  reft.       May 
we  live   penitential,    believing,    humble,    and 
thankful  lives.     Accept  us  gracioufly,  and  love 
us  freely.     Make  us  holy  for  thy  name's  fake  ; 
and  may  we  live  in  thy  love,  in  thy  favour  and 
friendlliip,  all  the  days  of  our  appointed  time. 
We   commit    ourfelves    to  thee,    O  Lord  our 
God,    and  defire  to  dwell    in  the   fecret  place 
of  the  Moft  High,    and    to   abide   under  the 
fliadow   of  the  Almighty.     Let   the  Lord  be 
our  habitation  and  our  heritage  forever.    Make 
a  hedge    of  prote^lion    around  us    this  night, 
around  our  houfc,    and  all  that  we  have,    that 
no  evil  may  befal  us,  that  no  plague  may  come 
nigh    our  dwelling.       May  the  God  of  Ifrael, 
who  neither  {lumbers  nor  fleeps,be  our  keeper. 
Refrefli  our  bodies  with    quiet    and  comforta- 
ble reft,    and  bring  us  to  the  light  of  another 
day,    and  fit  us  foi*  all  thy  will  therein.     And 
as  we  are  brought  one  day  nearer  to  our  latter 
R  *  end 


(    130    )      ' 

cYid,  Lord,  help  us  fo  to  number  dur  days,  as 
to  apply  our  hearts  to  true  wifdom.  When 
we  put  oil  our  clothes  for  reft,  may  we  be 
mindful,  that  we  muft  foon  put  oiFthefe  mortal 
bodies,  and  make  our  bed  in  the  land  of  dark- 
nefs.  O  prepare  us  for  the  fleep  of  death., 
that,  when  we  come  to  refjgnthis  mortal  breath, 
we  may  fee!,  in  our  fouls,  the  joyful  hope  of 
an  eternal  reft  with  God.  Do  thou.-,  in  whom 
all  the  families  of  the"  earth  arc  blefied,  blefs 
our  family,  \vith  all  fpiritual  blefUngs  in  Chrift 
Jefus  \  and  grant  us  ^11  thofe  temporal  bleilings 
thoU  feeft  convenient  for  us. 
«  In  con^paftion,  O  Lord,  look  upon  a  loft 
world  ;  fend  thy  gofpe'l  where  it  is  not,  and 
make  it  futcefsful  Where  it  is.  Let  the  church 
of  Chrift  every  \Vhcre  fieiurifti  and  prevail  ;  and 
let  not  any  Weapon  form'cd  againft  Z.ion  prof- 
per.  Blefs  oui-  land,  th'it,  in  the  peace  there- 
of, vre  may  have  peace.  OW'n  thy  minifters  in 
their  work  ;  and  rule  in  the  hearts  of  our 
rulei-s.  Let  the  riflng-generation  be  blefTed 
of  thee  ;  and  fill  the  whole  earth  with  thy 
glol-y.  Do  for  us,  we  pray  thee,  abundantly 
above  what  we  carl  aik  or  think,  for  the  fake 
of  our  divine  Redeemer  Jefus  Chrift'j  td'Whom, 
with  the  Father,  and  the  eternal  Spifit,  be  all 
glory!  dominioil,  and  power,  for  ever  iijid 'i^ver, 

;r:di  , 
'   MORNI^^G  PRATER   for  a  FAMILT, 

'  O  Lord  cur  God,;  the  Gbd'.of'tti^  prits 
of  all  fltili,  all  arc  thine  ;  the  fouls  of  parents 
and  the  fouls  of  children  are  thine  ;  alid  tliou 
hall  mercy,  gmce,  and  goodncfs,  fufficient  for 
all.     Wc  bow  before  thee  this  morning,  in  a 

'  familr 


(   ijl   ) 

'  farriily  capacity,  to  ack^ov^'kdge  our  family  fiViS^ 

*  and  to  prailc  thee  for  family  mercies,  and  to 
^-  make  fupplication  unto  thee, for  family  blefnngs, 

*  O  Lord/ thou  hail  built  up  our  family  by  thy 
'  good  providence.  Thou  haii  given  us  chiU 
'  dren  j  O  that  they  may  be  made  bleffmgs  to 
'  us  ;  that  we  may  never,  have  reafon  to  wifli 
^  that  we  had  been  written  childlefs, 

'  O  Lord,  we,  and  our  children,  are  fmncr^. 
before  thee.  We  lament  the  origiuai  pollution 
of  our  muure.  We  are  all  guilty,  parents 
«  and  children,  before  thee.  And  wherewith,  O 
thou  Mod  High,  fiiall  we  come  into  thy  fight  I 
Should  we  bring  thoufands  of  rams,  or., ten 
^  thouHmds  of  rivers  of  oil  ;  fliould  we  oiFei*  ihe 
^  fruit  of  our  body  for  the  fm  of  our  fouls  ;  ail 
.^  would  be  to  no  purpofe  ;  all  would  be  in  vain. 
'  But  glory,  glory  to  thy  nam.e,  O  thou  mud: 
"-  merciful  God,  that  thou  had  provided  a  Lamb 
^  for  a  facrifice,  even  thine  only  begotten  vSun, 
^  who  hath  made  atonement,  for  fm.  We  thank 
'  thee,  that  vye  have  heard  of  the  name  of  Je- 
-  fus;  ihat  there  is  away  of  falvation  opened 
^  through  him  ;  that  ^^^e  are  favoured  with  the 
^  light  of  the  gofi:)cl,  with  thy  word  .and  ordi- 
'  nances,  with  the  means  of  falvation,  and  the 
^  hopq  oiP eternal  life.      We  bitfs  thet,  that  we, 

*  and  o^r  children,  have  been  baptized  into  t^iy 

*  name  ;  that  we  have  had  liberty  to  dedicate 
',  our  little  Ones  to  God  ;  that   they  have  been 

*  admitted  to  the  feals,  .  and  are  under  the  blef- 

*  fmgs  of  the  covenant  :  they  are  born  in  thy 
'  houfe,  and  made   members  of   thy  family  ,  on 

*  earth.     O  thou,    who   art  the  God  of  Abja- 

*  ham,  of  Ifaac,  and  of  Jacob,  the  God  and  Fa- 
"  ther  of  tb<;  faithiul,  we  humbly  befeech  th 


to 


(     ^32     ) 

to  form  us,  and  our  children,  for  thy  holy 
pleafure.  Saniflify  our  fouls  ;  fanftify  our 
children.  May  this  be  a  family  in  which  thou 
wilt  delight  to  dwell  :  and  may  we  all  be  made 
"the  fervants  of  the  living  God. 
*  O  Lord,  grant  unto  our  children  a  good 
capacity  ;  open  their  minds  to  receive  inftruc- 
tion  ;  may  they  be  fitted  for  ufefulnefs  in  the 
world,  made  pious  towards  God,  and  meet  for 
cverlailing  happinefs.  Enable  us  to  teach 
them,  and  to  fet  holy  examples  before  them  ; 
to  train  them  up  in  the  way  wherein  they 
fliould  go  ;  to  bring  them*  up  in  thy  fear,  in  the 
nurture  and  admonition  of  the  Lord.  Mofl 
gracious  God,  pardon  all  our  offences  j  may 
our  fms  be  forgiven,  and  our  iniquities  remem- 
bered no  more.  May  each  of  us  be  united  to 
Chrift  Jefus  in  faith,  clothed  with  the  robes 
of  his  righteoufnefs,  and  juftilied  freely  by  his 
grace. 

'  We  thank  thee,  O  Lord,  for  the  mercies 
of  the  laft  night  ;  that  we  have  flept,  have 
been  refrelhed  with  reft,  are  in  health  this 
morning,  and  have  this  opportunity  of  paying 
our  grateful  acknowledgments  to  thee.  Now, 
O  bountiful  preferver  of  men,  take  care  of  us 
this  day;  keep  us  in  thy  fear;  preferve  us  from 
every  hurtful  danger  ;  may  we  walk  with  thee, 
and  be  enabled  to  fet  the  Lord  always  before  us. 
Whether  we  eat  or  drink,  or  whatfoever  we  do, 
may  we  do  all  to  the  glory  of  thy  name.  May 
we  glorify  thee  in  our  fouls,  and  in  our  bodies, 
which  are  thine. 

'  Mod  merciful  father,  extend  thy  mercy  to 
a  guilty  world  ;  pour  out  thy  Spirit  upon  all 
flefh  ;  revive  thine  own  work  in  the  midft  of 

'  thcfe 


(     133    ) 

«  thefe  years.     Blefs  our  friends   and  relatives^ 

<  Forgive  our  enemies,  and  reward  our  benefac- 
f  tors.  Look,  in  mercy,  upon  us  worihipping 
^  before  thee  this  morning.     May  we  follow  our 

<  daily  buHnefs,  under  a  fenfe  of  thine  all-feeing 
^  eye.  Help  us  to  live  in  an  habitual  readinefs 
^  for  our  lad  day.  O  that  we  may  live,  as  Vv^c 
«  fliall  wifli  we  had  lived,  when  we  come  to  die. 

*  Be  our  friend  in  life  ;  our  hope  in  death  ;  and 

*  our  everlafling  portion.  All  we  allc  is  in  the 
^  name,  and  for  the  fake  of  our  Saviour  Jefus 
*'   Chrill,  who  is  the  Lord  our  Righteoufnefs ;  to 

*  him,  with  the  eternal  Father,  and  the  ever 
'  blelTed  Spirit  of  grace,  be  given  all  wifdom, 
'  thankfgiving,  and  dominion,  and  might,  world 
^  without  end.     /ImenJ* 

An   EVENING  PRATER  for  a  FJMILT. 

*  O  thou  eternal   God,  in  the  morning  we 
^  feek  thee,  and  in  the  evening  we  would  cele- 

*  brate  thy  praifes.     We,  and  our  children,  by 

*  thy  good  hand  upon  us,  have  lived  another  day, 
'  We  are  in  health,  and  have  enjoyed  many 
'  comforts.  We  praife  and  magnify  thy  name. 
^  Thou  art  calling  us  from  our  labour,  and  giving 
^  us  an  opportunity  to  reft  a  while,  and  refrefh 
^  thefe  weary  bodies.     Thou  haft  dealt  bounti-. 

*  fully   with  us  this  day.     BlelTed  be  the  Lord, 

*  who  loadeth  us  with  his  benefits.     We  have 

*  received  from  thee  our  daily  bread,  and  now 
^  we  lie  down,    and  fleep  ;  for  thou,   O  Lord, 

*  makeft  us  to  dwell  in  fafety. 

<  Vifit  us,  O  God  of  our  falvation,  in  the 
^  night,  and  enable  us  to  commune  with  our 
^  hearts  upon  our  beds.    Le;the  4°gels  of  God 

^  encamp 


C     ^34) 

encamp  around  us  for  our  protection.  Let  our 
Heavenly  Father  give  us  counfcl  ;  and  let  our 
reins  inftrud-  us  in  the  night  fcafon.  May  v/c 
remember  thee,  O  God,  and  m.fedirate  upon 
thee,  in  the  night  watches.  We  praifc  thee, 
O  Lord,  for  thy  mercies  and  thy  bleffings  to 
us.  We  humbly  befeech  thee  to  look  upon 
thine  anointed  Son,  and,  in  him,  be  our  recon- 
ciled Father  and  friend.  Forgive  us  all  our 
fms  ;  put  us  among  thy  children  ;  fpeak  peace 
to  our  fouls,  and  may  we  ever  glorify  thee. 
Sanclify  us  more  and  more.  Enable  us  to  die 
daily  to  fm,  and  to  live  unto  righteoufnefs. 
'  Pardon,  O  Lord,  the  fms  of  which  we  may 
have  been  guiicv  the  day  paiL  May  our  hearts 
be  lefs  attached  to  the  world  ;  and  may  wc 
ferve  thee  better  than  we  have  heretofore  done. 
Thou  art  oiu-  life.  Hitherto  our  bread  hath 
been  given  us,  and  our  water  hath  been  fure. 
Thou  givefl  us  all  things  richly  to  enjoy. 
Merciful  Father,  accept  of  our  humble  thanks, 
for  all  thefe  thine  undefi:rved  mercies.  Take 
care  of  us  this  night :  m^ay  v/e  lie  dov/n  in  thy 
fear,  and  fleep  in  thy  favour  ;  and  in  the  morn- 
ing, when  we  awake,  may  our  hearts  be  flil! 
with  God. 

'  Have  mercy  upon  all  we  fliould  remember, 
when  we  bow  before  thee.  Supply  the  wants 
of  the  poor  and  needy;  reflore  a  found  judg- 
ment to  thofe  whofe  underflauding  is  taken 
away.  Be  a  huiband  to  the  widow,  and  u 
Father  to  the  fatlierJefs,  Heal  the  fick  ;  fpare 
ufeful  hves  ;  comfort  thofe  who  mourn  ;  and 
^  prepare  the  dying  for  death.  Let  true  and 
undcfilcd  rehgion  prevail,  more  and  more,  in 
the  world.     Water  thy  church -with  the  dew 

'  of 


C     ^35     ) 

'  of  thy  heavenly  grace*     Blefs  all  the  minlftefs 

*  of  thy  gofpel  ;  dwell  in  our  land  ;  order  the 

*  feafons  in  mercy.  May  our  rulers  be  a  ter- 
'  ror  to  evil  doers,  and  a  praife  to  them  that 

*  do  well. 

'  And  now,  O  Lord,  we  commit  ourfelves  unto 
'  thee  ;  we  hope  in  thy  mercy,   and  we  trufl  in 

*  thy  name.  Prepare  us  for  all  the  difpenfations 
^  of  thy  providence  towards  us.  Preferve  iis 
'  from  all  the  dangers  and  fnares  to  which  we 

*  may  be  cxpofed.  Let  neither  the  fear  of  man, 
^  which  v/orketh  a  fnare,  nor  cruel  mockings, 
^  nor  even  the  fears  of  fuffering  death,  tempt  us 
<  id  make  fhipUTCck  of  ftiith  and  a  good  confd- 
'  ence,  or  td  be  afhamed  of  the  gofpel  of  Chrifl. 
^  Enable  lis  to  fightthe  good  £ght  of  faith,  and' 
^  to  iiniih  our  coiirfe  ;  tllat  We  may  receive  the 
•^  cfown  of  righteoufnefs,  v/hich  the  Lord,  the 
*■  righteous  Judg6,  fliall  giye  ufito  all  theni  that^ 
^ .  love  his  appearing.^   And  no^',   to  the  Father, 

*  the  Son,  and  the  Lloly  GhoO:,  three  Perfons, 

*  but  one' God,  be  afcribcd  all  glory,  honomv 
'^  and  praife,  forever,  and  ever. ^    Amen/ 

J  MORNijSf(^PRAii^ERj^^rid^^ 

/  O  Lord,  thou  art  the  Ggki  oftfae  fpirits  or, 
^  all  fleflV, "  tlie  Creator  \  arid  Prefery^r  of  all, 
things.  .  We,  thiiieunv/orthy  dreatures,  bow, 
in  thy  prefcnce,  to  x^ffer  up  unto  thee,  in  whoiu 
we  live,  move  and  have  our  being,  our  morn- 
ing facniice  of  prayer  and  praife.  We  count 
it  our  higheft  honour,  that  we  are  permitted  to 
■worfliip  thee.  It"  is  our  inefllmable  privilege 
to  know  the  only ,  true  God  ;  and  to  have 
boldhefs*  to  enter  into  the  holicfl.  by  the  blood 
of  Jefus,  *  We 


(     '35     ) 

*  Wc  acknowledge,  before  thee,  we  have  for» 
feited  all  title  to  thy  favour  ;  we  have  render- 
ed ourfclves  unworthy  of  thy  regard.  'Thou 
madeft  man  at  firfl  upright,  but  he  fought  out 
many  inventions.  In  one  man  all  have  fmned  ; 
and  in  the  fame  Adam  all  die.  To  us  belong- 
eth  fhame  and  confufion  of  face.  O  Lord 
moil  holy,  we  are  not  only  by  nature  unclean, 
but  we  have  broken  thy  commandments,  and 
have  dared  to  refill  the  ordinances  of  him  who 
is  higher  than  the  higheft.  When  the  awful 
denunciations  of  thy  wrath  were  founding  in 
our  ears,  v/e  have  hardened  our  hearts  againd 
fear.  We  have  remained  unmovecl,  amidH 
the  fullefl  declarations  of  thy  mercy,  and  the 
warmcll:  invitations  of  thy  love*  Juftly  might- 
efl  thou  have  given  us  up,  to  purfue  our  own 
devices,  without  reftraint  or  poitibility  of  being 
recovered.  But,  glory  to  thy  great  name,  the 
thoughts  of  Jehovah  are  not  as  our  thoughts ; 
the  ways  of  the  Lord  are  not  like  the  ways  of 
man.  When  we  were  cafl  out,  as  to  the  loath- 
ing of  our  own  foul,  without  eye  to  pity,  and 
without  hand  to  help,  thine  own  eye  pitied, 
thine  own  arm  brought  us  falvation. 

*  We  thank  thee,  mofl  gracious  God,  that  we 
are  not  left  to  fay,  Will  the  Lord  be  pleafcd^ 
with  thoufands  of  rams,  or  with  ten  thoufinds 
of  rivers  of  oil  ?  fliall  we  give  our  firft-born  for 
our  tranfgreiTion,  the  fruit  of  our  body  for  the 
fm  of  our  foul  ?  Thou,  O  Lord,  haft  fhewed 
us  what  is  Good.  Thou  hail  fet  forth  thine 
own  Son,  to  be  the  Propitiatioii,  through  faith 
in  his  blood.  Glory  to  God  in  the  highefl:, 
that  peace  is  now  proclaimed  on  earth,  and 
good-will  is  pubhfhed  to  the  fons  of  men.  Now 

'  there 


(     ^?>7    ) 

xhtrc  fs  tio  condemnation  to  them  who  are  iii 
Chriil  Jefas,  who  walk  not  after  the  fleih  but 
a^^ter  the  Sph'it.  He  is  able  to  fave  them  to 
the  lurermoil  that  come  unto  God  by  him, 
feeino;  he  ever  hveth  to  make  intercellion  for 
them. 

'  O  Lord,  let  none  of  us  reject  the  counfel  of 
God  againft  our  own  fouls.  Leave  us  not  in 
unbelief.  Give  us  not  up  to  hardnefs  of  heart. 
We  pray  for  the  gift  of  thy  Holy  Spirit.  O 
may  wc  be  adorned  with  his  fruits.  Grant  us 
fo  to  feel  his  quickening  grace,  and  his  flrength- 
cning  influence,  that  we  may  be  enabled  to 
perfe6l  holinefs  in  the  fear  of  the  Lord  ;  to 
work  out  our  own  falvation,  with  fear  and  trem- 
bling :  for  it  i^  God  who  worketh  in  us  both 
to  will  and  to  do  of  his  good  pleafure. 
*  Almighty  God,  keep  us  from  every  tempta- 
tion. O  let  not  the  allurements  of  the  world, 
the  deceitfulnefs  of  riches,  the  cares  of  this 
life,  or  the  enfnaring  pleafures  of  fin,  draw  off 
our  hearts  from  thee.  May  we  feel  the  pow- 
ers of  tlie  World  to  come.  Ma/  wc  fet  thee, 
the  Lord,  always  before  us  ;  and  walk  by 
faith,  nothy  fight. 

'  We  befeech  thee,  O  Lord,  to  blefs  all  our 
friends  and  relatives,  wherever  they  may  be. 
Make  them  partakers  of  thy  grace,  and  heirs 
of  thy  glory.     Blefs  our  enemies.     Enable  us 

•  to  forgive  them,    and  to   overcome  evil  with 
■  good. 

'  Accept,  O  Lord,  of  our  hearty  thanks  for 
'  thy  preferving  care  of  us  through  the  filenc 
'  watches  of  the  night.  We  have  flept,  and  ire 
^  refreflied.     Thou  haft  raifed  \m  up  in  health, 

*  and  hall  girded  us  with  ilrength  for  labour. 

S  *  Enable 


(     133     ) 

•  Enable  us,  O  our  God,  to  perform  the  duties  of 
'  the  day  aright.  Lctusnotbe  flothfulornegligent 

■  in  bufmcfs*  Whatever  our  hands  find  to  do, 
may  we  do  it  with  our  might,  as  unto  the  Lord. 

■  May  we  ever  remember,  that  we  are  only  pil- 
grims and  Grangers  ;  and  that  every  return,  of 
night  and  of  day,  is  bringing  us  nearer  our 
eternal  home. 

*  Forgive,  we  befecch  thee,  all  our  fins.  En- 
able us  to  cleanfe  ourfelves  from  all  filthinefs, 
both  of  the  ficih  and  fpirit,  perfe£ling  holinefs 
in  the  fear  of  God.  Hear  us,  O  Lord,  in  Hea- 
ven, the  habitation  of  thy  holinefs,  and  graci- 
oufly  anfwer  our  prayers ;  for  the  fake  of  jefus 
Chrill,  our  glorious  Redeemer  and  Advocate* 
Amen,' 

An  EVENING  PRATER  for  a  FA  MILT, 

*  Our  Father  who  art  in  Heaven,  thou  art  the 
hearer  of  prayer.  The  gods  of  the  nations 
were  idols,  filver  and  gold,  the  work  of  men's 
hands  ;  thty  faw  not  ;  they  heard  not  ;  nor 
could  they  relieve  their  deluded  worfhippers. 
Bui  thou,  O  our  God,  art  he  who  flretched 
out  the  heavens,  and  who  laid  the  foundations 
of  the  earth,  and  formed  the  fpirit  of  man  with- 
in him.  Thou  upholdefl  all  things  by  the 
word  of  thy  power.  Thine  eyes  run  to  and 
fro,  throughout  the  whole  earth,  beholding  the 
evil  and  the  good  ;  and  thine  ears  are  ever 
open  to  the  cries  of  thy  people.  We  humbly 
prefent  unto  thee  our  evening  devotion. 

*  Thou,  O  Lord,  hafl  prcfcrved  us  this  day  j 
thou  had  fed  us  ;  thou  haft  clothed  us ;  thou 
haft  enabled  us  to  labour  ;  and  thou  haft  bit  f- 

*  fed 


(     139     ) 

fed  the  work  of  our  hands.  It  is  becaufc  of 
our  rebellion  againfl  God,  tha:  wc  mud  eat 
our  bread  in  the  fwcat  of  our  brow.  But  we 
give  thee  mod  hearty  thanks,  that,  arnidfl  all 
the  toils  and  burdens  of  the  day,  we  can  refrefh 
our  fouls,  by  meditating  on  that  reft  which 
thou  haft  prepared  for  all  thy  people. 

*  Enable  us  all,  O  Lord,  to  difcharge  every 
duty  of  our  flation,  in  fuch  a  manner.^  that  each 
of  us  may  receive  that  moft  enlivening  com- 
mendation, Well  done,  good  and  faithful  fer- 
vant  ;  thou  haft  been  faithful  over  a  few 
things,  I  v/ill  make  thee  ruler  over  many 
things  :  enter  thou  into  the  joy  of  thy  Lord- 
It  will  avail  us  nothing  to  attain  to  riches  or  to 
honour  here,  if  we  are  ftill  the  enemies  of  God, 
O  give  us  grace  to  feek  firft  the  kingdom  of 
God,  and  his  righteoufnefs,  and  all  needful 
things  ftiall  be  added  unto  us. 

'  O  God  of  grace,  let  thy  bleiling  reft  upon 
us  at  all  times.  May  this  houfe  be  alioufe  for 
God.  May  we  be  bleilt-d  in  him  in  whom  all  the 
families  of  the  earth  are  bldied.  Elefs  us  in  oiu: 
bailvct  and  in  our  ftore.  Blefs  us  in  our  out- 
going, and  in  our  incoming  :  but,  above  all, 
may  our  fouls  be  in  health  and  profper. 

*  May  the  good  Lord  pardon  whatever  we 
have  done  amifs  this  day.  Blot  out  the  Uns  of 
our  whole  hves,.  We  confefs,  that  in  all  things 
we  offend,  and  come  far  fliort  of  thy  glory, 
O  Lord,  we  are  unprofitable  fervants,  Know- 
ing that  a  man  is  nor  juftified  by  the  works  of 
the  law,  but  by  the  faith  of  Jefus  Chrift,  we 
deCre  to  believe  in  Jefu3  Chrift  ;  that  we  may 
be  juftified  by  the  filth  of  Chrift,  and  not  by 
the  works  of  the  law.     O  grant  us  grace  to 

*  adoxa 


(     140     ) 

adorn  the  do^lrinc  of  God  oi:r  Saviour  in  iS\ 
things.  Fill  us  witL  thy  Spirit.  Enable  us, 
through  the  Spirit,  to  mortify  the  deeds  of  the 
body,  that  we  may  live.  Let  the  time  mind 
be  in  us,  which  was  alfo  in  Chrift  Jefys  ;  that^ 
learning  of  him,  who  was  meek  and  lowly,  we 
may  find  reft  unto  our  fouls.  Ilide  pride  from 
our  eyes.  Clothe  us  with  humility. 
'  We  pray,  O  Lord,  that  tliou  wouldeft 
keep  us  from  all  danger.  Preferve  us  from 
fear  in  the  night.  Let  our  reft  be  fwect ;  and 
in  the  morning,  when  we  awake,  may  we  be. 
flill  wirh  thee.  We  pray  for  all  who  are  in 
fickncfs  and  dillrcfs.  Provide  for  the  poor  and 
needy.  Make  the m  fenfible  of  their  fpiritual 
wants ;  and  may  they  be  dire^ftcd  to  him  iji 
whom  all  fulntfs  dwells.  Blefs  thy  church 
throughout  the  world.  Encourage,  aiTifl,  and 
profper  all  the  miniflers  of  the  everlafting  gof- 
pel.  Biffs  our  rulers,  2^nd  enable  them  to 
rule  in  thy  fear.  Grant  us  whatever  thou 
fceft  to  be  good  for  us :  and  let  our  prayers . 
come  up  before  thy  tlirone,  and  fend  us  an 
;infv/er  of  peace  ;  for  the  fake  of  Jefus  Chrift, 
thy  well  beloved  Son.     Amen,* 

A  PRATER  fo^-  a  FAMILT  in  AFFLICTION 

«  Almighty  and    eternal   God,  the  heaven  is 

*  thy  throne,  and   the    earth   is   thy  footilool. 

*  Thoufands  of  angels  furround  thy  throne  ;  ten 

*  thoufand    times  ttn  thoufimd  of  thefe  blefled 

*  fpirits  minifter  unto  thee.     The  heavens  are 

*  not  clean  hi  thy  fight.     Behold,  God  put  no 

*  truft  in  his  fervants;  and  his  angels  he  charged 
'  with  folly.     The  molt  exalted  of  the  ccleflial 

y  hofts 


(      141      ) 

hofts  veil  their  faces  in  thy  prefence,  and  reft 
not,  day  and  night,  faying,  Holy,  holy,  holy 
Lord  ood  Almighty  !     Juft  and  true  art  thou 
in  all  thy  ways,    and  holy  in  all  thy  works. 
Day  unto  day  uttereth  fpeech,  and  night  unto 
night  iiieweth  knowledge  of  thee. 
*  O  Lord,  although  thou  had  not  left  ihyfelf 
without  a  witnefs,  in  that  thou  dofl:  good,  and 
giveft  us  rain  from  heaven,  and  fruitful  feafons, 
filling  our  hearts  with  food  and  gladnefs  5  yet 
we  have  forgotten  thee.     O  Lord,   we  have 
often  mifnnproved   the  bounties  of  thy  provi- 
dence, and  have  abufed  thy  goodnefs,  and  have 
not  remembered  or  acknowledged   thee,   the 
bountiful  giver  of  all  good  things.     What  (hall 
we  fay  unto  thee,  O  mod  righteous  God  ?   for 
we  have  forfaken  thy  commandments.     Juftly 
mayell  thou  fay  unto  us.    In  the  day  of  your 
profperity,    your   hearts    waxed    fat,  and    ye 
kicked  againll  the  heavens  ;  now  in  your  dif- 
drefs  3^e  come  unto  me. 

'  Lord,  we  confefs,  with  ftiame  and  confufion- 
of  face,  our  thoughtlelTnefs,  our  fm,  our  dupi- 
dity,  and  our  folly.  Thou  mighted  judly  hide 
thy  face  from  us,  and  turn  our  prayer  into  dn. 
But,  be  not  wroth  very  fore,  O  Lord,  neither 
remember  iniquity  forever  :  Behold,,  fee,  we 
befeech  thee,  we  are  all  thy  people.  Our 
fathers  truded  in  thee,  and  were  not  put  to 
diame.  Thou  art  dill  the  fame  merciful  God  ; 
forgiving  iniquity,  tranfgreffion  and  dn.  Thine 
ear  is  not  heavy,  that  thou  cand  not  hear  ; 
thine  arm  is  not  diortencd,  that  thou  cand  not 
fave.  O  Lord,  hide  thy  face  from  our  fins  ; 
and  hear  us  for  thine  own  name's  fake.  Should- 
cd  thou  lay  judgnient  to  the  line,   and  righte- 

'  o^fncfs 


(      142      ) 

oufnefs  to  the  plu'iimet,  none  could  (land  before 
thcc.  Bill  thoii  haft  given  thine  owti  Son,  to 
he  a  fcicrilicc  for  fin  ;  and  art  in  Chrifl  recon- 
ciling the  world  unto  rhyfclF,  not  imputing  their 
trefpalTes  unto  them.  Encouraged  by  the  grace 
and  promiils  of  the  gofpel,  we  have  felt  in  our 
hears  to  pray  unto  thee  this  prayer. 
^  OLord,  wc  do  not,  aik  thofc  things  which 
the  world  calls  good.  Our  heart's  dcfire,  our 
moll  fervent  prayer  unto  thee  is,  that  we  maybe 
found  in  ChriH  Jefus,  not  having  our  own  ri;>ht- 
eoufnefs,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Chrift,  the  righteoufnefs 
which  is  of  God  by  faith.  O  may  we  pafs  from 
death  unco  life;  and  have  reafon  to  fay,  it  is  good 
for  us  that  we  have  been  allli^led  ;'for  before 
we  were  afflifted  we  went  aftray  ;  but  now 
have  we  learnt  to  keep  thy  holy  law. 
'  O  Lord,  we  befeech  thee,  of  thine  infinite 
mercy,  to  blefs,  unto  each  of  us,  this  afBi6live 
difpcnfation  of  thy  providence.  In  this  day  of 
adverfity  may  we  confider.  Let  us  not  defpife 
the  chaftening  of  the  Lord  ;  nor  faint  when 
we  are  rebuked  of  him.  Enable  us  to  poifefs- 
our  fouls  in  patience,  and  to  fay,  whatever  thou: 
art  pleafed  to  order  in  our  lot,  the  will  of  the 
Lord  be  done. 

*  But,  O  Lord,  contend  not  with  us  forever. 
Remember  that  we  are  but  duft.  Deliver  us, 
we  humbly  intrear  thee,  in  thy  good  time,  and 
in  thine  own  way,  that  we  may  yet  praifc  thee 
in  the  land  of  the  living.  Grant,  O  graiit  unto 
us,  the  pardon  of  all  our  fms.  May  we  be 
walhcd  in  the  fountain  opened  for  fin  and  for 
unclcanucfs.  May  we  receive,  from  the  Prince 
and  Saviour  exalted,   true*'ai^  unfeigned  re- 

'  pentance 


(      H3     ) 

pentance.  Beautify  our  fouls  "with  thy  falva- 
tion  ;  and  let  the  confolarions  of  thy  Spirit 
abound  in  us.  O  teach  us  (o  to  number  our 
days,  as  to  apply  our  hearts  unto  wifdom. 
May  we  daily  die  unto  fin,  and  live  unto  righ- 
teoufnefs. 

*  O  Lord  God  of  Hods,  let  none  of  us  fo 
far  deceive  our  own  fouls,  as  to  put  off  prepa- 
ration for  eternity  to  a  dying  hour.  In  this 
our  day,  enable  us  to  attend  to  the  things 
which  belong  to  our  peace,  before  they  are 
forever  hid  from  our  eyes.  For  us  to  live, 
may  it  be  Chrift  ;  for  us  to  die,  may  it  be  gain  5 
that  fo,  when  our  flefh  and  our  heart  faileih, 
God  may  be  the  flrength  of  our  heart,  and 
our  portion  forever.  Now,  O  Lord,  what 
wait  we  for  ?  Our  hope  is  in  thy  word  :  all 
our  defires  afe  before  thee.  O  Lord,  hear  ; 
O  Lord,  forgive  ;  O  Lord,  hearken  and  do  : 
defer  not,  for  thine  own  fake,0  our  God.  We 
offer  all  our  fupplications  unto  thee.  In  the 
name  of  Jefus  Chrifl,  the  High  Priefl  of  our 
profeffion^  who  is  God  over  all  bleffed  forever. 


MEN. 


m 


v> 


-i 


A 

SERMON 

ON   THE 

DUTY 

OF 

CIVIL  OBEDIENCE, 

AS    REQUIRED  IIST 

SCRIPTURE. 


•»u»..>..»..»..».^4.<4,.<..i..4..1.,l 


Delivered  in  Christ  Church  and  St.  Peter's,  April 
^5,  1799)  being  a  day  of  general  Humiliation, 

appointed  by  the  President  of  the  United  States^ 
/ 

By  Wm.  White,  d.  d. 

Bishop  of  the  Protestant  Episcopal  Church, 
In  the  Ccmmonzvcalth  of  Pennsylvania, 


fElNJFV  BY  JOli]^   ORMRODy 

No.  41,  Chpsnut-stieet, 
1799* 


-^' 


ADVERTISEMENT. 

The  following  fermon  was  preached  in  fub- 
ftance,  and  the  greater  part  of  it  in  the  very  words 
in  which  itftands,  in  Chrift  Church  and  St.  Peters' 
on  the  5th  of  November  1775,  at  the  beginning  of 
the  revolutionary  war  -,  and  in  the  prefence  of  ma- 
ny members  of  the  Congrefs,  then  aflembled  in 
this  city.  It  iz  well  known,  that  the  aforefaid  day 
was  celebrated  in  this  country,  as  in  other  parts  of 
the  Britifh  empire,  on  the  double  account  of  the 
difappointnient  of  the  gunpowder  plot  in  the  reign 
of  king  James  the  firfl,  and  of  the  revolution  at- 
chieved  by  king  William  the  third.  In  the  afore- 
faid year,  the  commemorrition  happening  on  a  Sun- 
day, and  one  of  the  events  being  the  failure  of  a 
wicked  confpiracy  againft  legal  government,  while 
the  other  was  the  fuccefs  of  an  honourable  refifl- 
ance  of  arbitrary  power ;  and  the  ferviceof  the  day 
being  full  of  reference  to  the  tv/o  fubjeds  ;  it  ap- 
peared to  the  preacher  a  fuitable  opportunity,  for 
ftating  the  ground  of  civil  obedience,  as  it  is 
laid  in  Scripture ;  and  for  drawing  a  line  of  diftinc- 
tion,  of  which  the  events  referred  to  appeared  to 
him  an  happy  illuftration.  Not  many  years  ago, 
the  fermon  was  again  preached  in  the  fame  church- 
es, on  the  return  of  the  anniverfary  of  indppend- 
ence.  The  author,  having  preached  it  the  third 
time  on  an  occafion  lately  paft,  with  a  fmall  addi- 


IV. 


tlon  relating  to  prefent  clrcumftances,  complies 
with  the  requefl:  for  publication,  prefented  to  him 
by  many  whom  he  efteems.  He  can  with  great 
fincerity  declare,  that  when  the  propofal  was  made, 
he  felt  great  reludVancein  complying  with  it:  And 
yet,  on  refleclion,  this  was  confiderably  IcfTened  by 
the  confideration,  that  he  was  delivering  to  the 
prefs  a  ftandard  of  what  are  and  have  been  his  fen- 
timents  on  a  fubjedl,  on  which  he  has  fometimes, 
from  a  fenfe  of  duty,  addrefled  his  hearers  :  A  fub- 
je£l,  on  which,  perhaps  more  than  on  any  other,  a 
preacher  is  liable  to  be  mifunderftood  and  mifrepre- 
fented. 


A  DISCOURSE,  &c, 


i.»4»..»v>-<'    •><—.► 


ROM:  Ch.  13,  V.  i,  2. 


«  Let  every  foul  befubjeSi  unto  the  higher  powers : 
ff'  For  there  is  no  power  but  of  God  :  The  powers 
"  that  be  are  ordained  of  God:  Whofoever  there- 
^^  fore  refijieth  the  power ^  refijleth  the  ordinance  of 
«  God:  And  they  that  refiji^  /hall  receive  to  them- 
^^f elves  damnation. 


A  HE  only  way  in  which  a  minifter  of  the 
gofpel  can  adapt  his  difcourfe  to  the  civil  conduct 
of  his  hearers,  is  by  explaining  and  enforcing  cer- 
tain precepts  of  fcripture,  which  have  a  reference 
to  the  fubjeft.  This  falls  within  his  fphere  and 
may  be  fometimes  ufeful  ;  becaufe  thofe  precepts 
have  been  varioufly  mifreprefented,  as  it  has  fuited 
the  purpofes  of  fa£lion  or  of  defpotifm  ;  and  thus> 
doctrines  of  the  moft  deftru£live  tendency  have 
been  founded  on  a  fyftem  of  divine  truth,  in  itfelf 
wholly  calculated  to  give  glory  to  God  and  to  pro- 
mote peace  and  good  will  among  men. 


(        6        ) 

You  will  bear  me  witnefs,  that  if,  on  very  f^vr 
occafions,  and  when  appointments  by  pubHc  autho- 
rity invited  to  it,  1  have  applied  my  fubjeft  matter 
to  the  civil  concerns  of  our  country,  it  has  gone  no 
further,  than  to  the  refcuing  of  the  word  of  God 
from  fuch  abufe^  I  have  conceived  this  to  be  one 
of  the  opportunities,  when,  for  fo  good  a  purpofe,  I 
might  bring  before  you  fentimentSy  which  accom- 
plifh  their  efFedl  on  a  future  life,  thro*  their  inter- 
mediate influence  on  the  civil  interefts  of  the  pre- 
fent.  And  as  to  the  duty  to  which  we  are  principally 
fummoned,  of  humiliation  under  a  fenfe  of  our  tranf- 
grefTions,  I  truft,  that  it  will  be  perceived  to  have  a 
near  connecSlion  with  my  fubjedl.  For  the  motive 
of  the  chief  magiftrate  in  calling  our  attention 
to  the  duty,  is  its  relation  to  exifting  dangers  : 
which  can  never  bring  material  injury  to  the 
Hate,  except  through  the  inftrumentality  of  licen- 
tious pafTions,  in  their  refiflrance  of  the  divine  will. 
Accordingly,!  cannot  more  properly  conform  to  the 
dcfignof  our  being  aflembled,  than  by  opening  to 
you  the  ground  of  civil  obedience,  as  it  ftands  in 
fcripture.  And  altho'  the  religious  fupport  thus  to 
be  erected  is  to  fuftain  what  you  will  daily  hear 
rcftcd  on  the  nature  of  the  fecial  ftate;  yet  let  it  be 
remembered,  that  no  fuch  theoretical  contemplation 
of  thefubjc6thas  been  found  fuflicient  in  pra(5liccy 
for  the  retaining  of  men  in  fubjedlion  to  law  and 
government.     No  j  it  is  nothing  lefs  than  the  fcnfe 


{        7        ) 

of  an  over-ruling  Being,  and  the  convi6lion  of  his 
exerciiing  his  adminiftration  on  earth,  thro'  the  de- 
legated authority  of  thofe,  who,  through  his  pro- 
vidence, are  clothed  with  power,  which  can  be  a 
fufficient  counterpoife  to  the  bad  paflions  of  our  na- 
ture :  PafTions,  which  are  continually  exciting  in 
fome  members  of  the  community,  the  expedation 
of  raifing  private  gain  and  happinefs,  out  of  public 
lofs  and  mifery. 

I  therefore  proceed  in  my  defign :  And  this  is,  ift. 
Toftateto  you  two  opinions,  which  feem  to  me  un- 
favourable to  civil  happinefs  ;  and  are  alleged  to  be 
founded  on  my  text  and  other  places  like  it  ;  altho', 
as  I  conceive,  not  taught  in  thofe  paflages,  nor  fairly 
to  be  inferred  from  them :  ad.  To  fet  before  you, 
what  I  take  to  be  their  true  interpretation  :  And  3d. 
To  eftablifh  the  leading  duty  they  enjoin  :— ^Firft, 
I  am  to  ftate  to  you  two  opinions,  which  feem  to  me 
unfavourable  to  civil  happinefs ;  and  are  alleged  to 
be  founded  on  my  text  and  other  places  like  it ;  al- 
tho',  as  T  conceive,  not  taught  in  thofe  paflages,  nor 
fairly  to  be  inferred  from  them. 

The  firft  of  thefe  opinions.  Is  the  indefeaflble 
right  of  Princes,  to  the  obedience  of  their  fubje^ts; 
a  right  not  to  be  fet  afide,  it  is  faid,  nor  altered,  by 
any  law,  for  the  avoiding  of  any  evil,  or  for  the  ob- 
taining of  any  good  to  the  community.    1  mean  the 


(        8        ) 

opinion,  which,  within  the  prefent  century,  and  in 
an  empire  of  which  we  were  a  part,  produced  two 
rebellions,  in  fupport  of  this  imaginary  right  of  a 
lineal  fucceflbr,  in  oppofition  to  the  double  right  of 
legal  fettlement,  and  of  peaceable  pofTeflion.  Far 
be  it  from  me  to  abridge  any  meafure  of  charity, 
which  it  may  be  thought  reafonable  to  extend  to 
unwarrantable  adlions,  when  they  flow  from  a  mif- 
guided  confcicnce  :  And  indeed,  I  think,  that  in  the 
prefent  inftance,  much  is  due.  But  there  can  hard- 
ly be  a  principle,  more  diredly  tending  to  kindle 
and  to  keep  alive  the  flames  of  civil  difcord  ;  and 
that,  not  for  the  obtaining  of  any  public  good,  but 
to  alTert  the  pretended  right  of  an  individual,  who 
may  happen  to  be  one  of  the  moft  weak  or  the  moft 
wicked  of  his  fpecies. 

And  as  it  is  a  principle  full  of  mifchief,  fo  alfo,  it 
fecms  to  have  no  foundation,  either  in  reafon  or  in 
the  gofpel.  It  has  none  in  reafon,  becaufe,  if  it  were 
true,  we  might  expe£t  to  find  the  rule  of  fucceilion 
as  clearly  defined  by  that  faculty,  as  the  other  rules 
which  are  to  be  the  guides  of  our  moral  condudl; 
whereas  fuccefTion,  whether  applicable  to  fovereigns 
or  to  individuals,  has  been  various  in  different  na- 
tions, and  always  held  to  be  the  fubjctSl  of  law :— I  fay 
of  law;  who  being  allowed  to  fpeak  on  thequeftioiH 
may  be  expelled  to  declare  her  felf,  in  a  matter  of  pub- 
lic concern,  with  a  view  to  the  public  goodj  and  not 


(        9        ) 

to  be  limited  to  the  narrow  fcale  of  individual  inte- 
reft.  And  it  has  as  little  foundation  in  the  gofpel ; 
becaufe  whatever  may  be  either  the  limits  or  the  ex- 
tent of  its  precepts,  they  evidently  relate  to  the 
prefent  pofleflbr  of  the  power ;  without  any  refe- 
rence to  the  means  by  which  it  was  obtained. 

On  this  account,  I  confider  the  fecond  opinion, 
«s  the  more  confiftent,  although  the  more  extrava- 
gant error  of  the  two.  The  opinion  1  mean,  is  that  of 
the  duty  of  fubmiflion  to  the  civil  authority,  in  what- 
ever hands  it  may  be  lodged ;  to  whatever  extremes 
it  may  be  abufed ;  and  whatever  conftitutions  or 
laws  it  may  contradi6l:.  But  this  is  inconliftent 
with  a  univerfally  acknowleged  chara6teriftic  of 
Chriftianity ;  viz.  its  not  intermeddling  with  the 
civil  conftitutions  of  countries ;  and  its  leaving  of 
their  different  policies,  to  the  principles  on  which 
they  have  been  refpecSlively  founded.  Whereas, 
let  the  opinion  mentioned  be  admitted  and  a6led  on 
in  Chriftian  States ;  and  immediately  it  follows, 
that  all  legal  boundaries  of  prerogative  are  done  a- 
way;  that  one  fimple  and  abfolute  dominion  fjper- 
fedes  the  various  modifications  of  power;  that 
the  firft  Prince,  or  the  firft  Robber,  who  will  fcize 
all,  fhall  from  that  moment  pofTefs  all,  to  be  govern- 
ed by  himfeif,  and  by  his  fuccefTors,  as  theii  lufts 
cr  ^  their  fancies  may  diredi. 


(  10  } 

1  am  not  contending,  either  that  the  fcriptures  in- 
culcate refiftance,  or,  that  the  lawfulnefs  of  it  be- 
ing fuppofed,  they  juflify  Chriftian  minifters  in  de- 
claring, at  what  point  it  may  begin :  And  if  the 
prefcnt  were  a  time  when  you  might  be  mifled  by 
me  in  this  matter,  I  fhould  be  careful,  as  I  was  in 
times  not  long  paft,  to  guard  you  againft  the  mlf- 
take.  But  at  prefent,  my  only  objedl  is  to  (hew, 
that  the  fubmifTion  due  to  government  does  not 
neceflarily  extend  to  a  principle,  which  counteracts 
its  very  end  ;  and  which  would  deftroy  that  mofl 
amiable  property  of  it,  its  being  an  image  of  the 
divine  government;  which,  though  co-extenfive 
with  the  univerfe,  and  without  beginning  or  end, 
is  yet  regulated  by  the  unchangeable  law  of  right. 

In  order  therefore  to  feek  a  foundation  for  the 
duty  before  us,  which  (hall  be  afufEcient  check  of 
fa6lion,  without  upholding  defpotifm,  I  proceed, 
2dly,  to  fet  before  you,  what  I  take  to  be  the  true 
interpretation  of  my  text  and  of  other  places 
like  it. 

The  moft  remarkable  pafTages  bcfides  that  of  my 
text,  are  thofe  in  the  ad  chapter  of  the  ift  Ep.  of 
St.  Peter;  in  the  2d  chap,  of  the  ift  Ep.  of  St. 
Paul  to  Timothy,  and  in  the  3d  of  the  fame  Ap.  to 
Titus.  They  are  fo  much  alike,  that  a  comment 
on  the  text  itfelf    will  ferve  for  the  reft  alfo  :  And 


(    "     ) 

you  will  find  the  fenfe  of  the  whole  to  be,  that 
there  is  inculcated,  in  general,  the  duty  of  obedience 
to  the  civil  magiflrate,  without  any  nice  difcufHons 
concerning  the  origin,  or  the  extent  or  the  difcon- 
tinuance  of  his  power;  but  leaving  the  do6lrine  to 
be  applied,  in  thefe  refpedls,  according  to  the  na- 
ture of  the  duty  and  the  end  for  which  it  was  or- 
dained. Nor  need  we  wonder  that  it  {hould  be  left 
on  this  footing  in  the  fcriptures  ;  fince  it  is  fo,  in 
common  with  all  the  other  focial  obligations.  Take, 
for  inftance,  the  authority  of  father  and  that  of 
mafter,  with  the  correfponding  duties  of  child  and  of 
fervant ;  and  you  will  find  the  one  required  and  the 
other  afTerted,  without  limitation  or  exception.  Not 
however  that  there  are  no  limitations  and  excep- 
tions, for  there  are  confefledly ;  and  it  is  the  bufi- 
nefs  of  judgment  and  of  confcience  to  afcertainand 
to  regard  them,  and  to  apply  principles  to  cafes,  as 
they  occur.  In  the  enjoining  of  all  the  focial  du- 
ties, and  efpccially  that  before  us,  it  became  the 
apoftles  to  be  the  more  pofitive,  and  at  the  fame 
time  the  more  general,  becaufe  of  the  flander  that 
had  gone  forth,  reprefenting  the  Chriftians  as  fet- 
ting  up  the  licentious  plea,  that,  being  the  fervants 
of  God,  they  were  not  fubje(St  to  the  ordinances  of 
men:  And  there  is  evidently  an  eye  to  this  very 
reproach,  in  all  the  pailages  which  I  have  mention- 
ed to  you. 


(         li         ) 

» 

But  to  attend  to  that  which  we  took,  as  the  lead- 
ing pafTage:  It  fays — "  Let  every  foul  he  fubje6t  to 
"  the  higher  powers."  There  is  a  fpecial  ufeinthe 
vague  expreffion  here  applied  to  the  civil  magiftra- 
cy.  St.  Peter,  in  his  epiftle,  which  was  addrefled 
to  the  Chriilians  difperfed  through  Afia  Minor,  a 
country  where  monarchical  power  was  the  moft  fa- 
miliar and  ackinowleged,  injoins  them  "  to  honour 
"  and  obey  the  king :"  But  St.  Paul,  here  writing 
to  citizens  of  Rome,  where  the  government  was  in 
the  hands,  partly  of  an  emperor,  and  partly  of  a 
fenate,  the  boundaries  of  their  refpedive  jurifdic- 
tion  being  not  precifely  drawn,  and  it  being  no  part 
of  his  commiffiort  to  define  the  rightful  government 
of  the  country,  adopts  the  more  comprehcnfivc  term, 
"the  higher  powers." 

He  goes  on— "  for  there  is  no  power  but  of  God  : 
"  the  powers  that  be  are  ordained  of  God  :"  That 
is,  the  vifible  poflelTors  of  the  power,  without  any 
c!iftin(5lion  as  to  hereditary  right,  to  which  there 
was  not  the  fhadow  of  pretenfion  in  the  then  Roman 
emperor,  "  are  ordained  of  God."  St.  Peter,  in  his 
epiftle,  calls  their  authority  "the  ordinance  of  men." 
But  there  is  no  inconfiftency  between  the  two  :  For 
although  the  perfon  be  appointed  and  the  power  be 
guided  by  human  a£^  and  law;  ftill,  the  necefllty  of 
government  for  the  conducting  of  the  affairs  of  the 
world,  and  of  confequence  the  rights  which  it  in- 


(        13       ) 

Volves  for  the  accompllfhing  of  that  end,  flow  from 
the  will  and  the  determinations  of  God.  "  Who- 
"  foever,  therefore,  refifteth  the  power,  refifteth 
"  the  ordinance  of  God.'*  Submiffion  being  a  ge- 
neral duty,  refiftance  muft  of  courfe  be  criminal. 

"  And  they  that  refift  fhall  receive  to  themfelves 
"  damnation.'*  Laws  would  l»e  to  no  purpofe,  with- 
out penalties :  And  we  have  here  the  higheft  penalty 
annexed  to  a  crime,  which  threatens  ruin,  not  mere- 
ly to  an  individual,  or  to  a  family,  but  to  the  com- 
munity. And  this  is  a  fanttion  which  religion  will 
always  extend  to  the  fupport  of  juft  government,  by 
adding  the  terrors  of  an  eternal,  to  thofe  of  tempo- 
ral punifliment.  But  whether  the  cafe  of  an  ex- 
treme abufe  of  power  be  at  all  in  contemplation, 
will  appear  from  a  confideration  of  the  verfes  im- 
mediately following  my  text,  in  w^hich  the  apoftle 
goes  on  thus.  "  For  rulers  are  not  a  terror  to  good 
"  works  but  to  the  evil.  Wilt  thou  then,  not  be 
"  afraid  of  the  power,  do  that  which  is  good  and 
"  thou  (halt  have  praife  of  the  fame.  For  he  is  the 
f  minifter  of  God  to  thee  for  good.  But  if  thou 
"  do  that  which  is  evil,  be  afraid ;  for  he  bcareth 
"  not  the  fword  in  vain:  for  he  is  the  minifter  of 
"  God  5  a  revenger  to  execute  wrath  upon  him  that 
"  doethevil."  Now  this  is  nothing  el fe,  than  reafo- 
ning  from  the  nature  and  the  end  of  Government, 
which  are  always  good,  to  the  fuitable  fubmifTion  and 
C 


(         14         ) 

obedience.  But  what  relation  it  has  to  a  continued 
courfe'of  the  wanton  abufe  of  power,  or  to  the 
perverfion  of  it  from  its  true  end,  as  here  fet  forth, 
can  not  be  fhewn  from  the  expreflions  ufed.  No, 
this  is  a  cafe  of  which  the  pafiage  decs  not  fpcak  ; 
leaving  it  to  what  reafon,  under  the  guidance  of 
religion  and  of  morals,  fhall  point  out,  as  the  pro- 
per means  of  afcertaiiyng  and  fccuring  civil  rights. 
But  fuch  extraordinary  occafions  being  out  of  the 
queftion,  the  apoftle  repeats  his  precept,  with  a 
fpecial  ftrefs  on  the  principal  motive  to  it.  "  Where- 
"  fore,  ye  muft  needs  be  fubjecl,  not  only  for 
"  wrath,  but  alfo  for  confcience  fake  ;"  that  is,  not 
merely  from  the  low  confideration  of  temporal  pu- 
nifhment,  but  as  ye  fhall  anfwer  for  your  condudl 
to  God. 

And  as  this  duty  of  obedience  extends  to  actions 
generally,  fo  efpecially  it  requires  us  to  contri- 
bute our  proportion  to  the  neceffiiry  fupport  of 
government,  by  the  payment  of  all  legal  dues. 
"  For,  for  this  caufe,  pay  ye  tribute  alfo  ;  for  they 
"  are  God's  minifters,  attending  continually  on  this 
"  very  thing.'*  "  Pay  ye  tribute,"  fays  the  apof- 
tle. To  whom  ?  "  To  the  powers  that  be," — 
that  is,  thofe  who  have  the  acknowledged  right  and 
have  been  in  the  known  practice  of  impofing  it. 
Still  the  fame  fpirit  pervades  the  whole  pafTage; 
that  where  prerogative  and  privilege  interfere,  there 


(        15       ) 

is  no  determination  on  that  point  ;  but  it  is  left  to 
be  determined  by  reafon  and  right,  according  to  the 
refpedive  policies  of  different  ftates. 

Accordina;ly  the  paflage  goes  on  thus — "  For 
<<  they  arc  God's  minifters,  attending  continually  on 
<'  this  very  thing  :"  which  is  ftill  arguing  from  the 
ordinary  executing  of  the  policy  of  a  ftate  ;  and  has 
no  relation  to  any  extraordinary  proftitution  of  its 
powers*  And  in  the  fpirit  which  has  pervaded  the 
pafiage  all  along,  it  thus  concludes — "  Render 
<^  therefore  to  all  their  dues :  tribute  to  whom  tribute 
"  is  due ;  cultom  to  whom  cuftom ;  fear  to  whom 
"  fear  ;  honor  to  whom  honor."  Now  what  is  to  be 
the  meafure  of  thefe  dues  ?  Certainly  the  moft 
reafonable  meafure  is  the  venerable  authority  of 
conftitution  and  of  law.  And  although,  where 
there  is  neither  conftitution  nor  law,  mere  power 
may  be  a  foundation  of  the  claim,  on  account  of  the 
abfolute  neceflity  of  government  to  mankind ;  yet 
this  can  be  no  reafon  for  afTertlng  the  caufe  of  pow- 
er againft  conftitution  and  againft  law  ;  or  for  the 
fetting  at  nought  of  thefe,  in  order  to  give  to  the 
other,  an  exclufive  claim  to  tribute,  to  cuftom,  to 
reverence  and  to  honour. 

I  have  fet  before  you  what  I  take  to  be  the  true 
fenfe  of  this  and  of  fimilar  paffages  of  fcripture  : 
And  although  I  have  not  and   indeed  in  confcience 


(        >6        ) 

cannot  fo  explain  them,  as  to  raife  the  civil  magif- 
trate  above  law,  yet  1  truft,  that  I  have  taken  fuch 
a  foundation,  as  is  a  fufficient  check  to  faction  ;  and 
will  a/Till  us  under  the  3d  head  ;  which  was  to  eflab- 
lifh  the  leading  duty  which  my  textinjoins. 

This  duty  may  be  exprefTed  as  follows — That 
when  the  civil  magiftrate  is  in  the  exercife  of  his 
authority,  agreeably  to  conftitution  and  to  law,  it 
is  criminal  to  refift  him,  on  any  pretence  what- 
ever,. 

I  know  but  of  three  principles,  on  which  fuch  re- 
fiftance  can,  with  any  colourable  plea  be  founded. 
Refentment  of  private  injuries;  a  fuppofed  ufe  of 
projected  changes  ;  and  a  motive  of  religion. — ift. 
It  is  criminal  to  oppofe,  or  interrupt  the  lawful  au- 
thority of  themagiftrate,  from  refentment  of  private 
inj  uries ;  whether  we  be  accidentally  expcfed  by  law 
to  heavier  burthens  than  others ;  or  fufFer  from  the 
infirmities,  or  from  the  miftakes,  or  even  from  the 
vices,  which  may  be  the  lot  of  rulers.  I  fay,  that 
neither  of  thefc  cares  juftifies  refiftance.  For,  in 
the  former,  the  inequality  is  the  refultof  the  imper- 
fection inherent  to  human  law  ;  or  rather  of  the 
imperfection  of  human  reafon,  which  finds  it  diffi- 
cult to  apply  the  eternal  principles  of  law,  to  the 
circumdances  of  individuals.  And  in  the  other, 
partial  diitrefs  can  never  be  a  juftification  for  en- 


(        17       ) 

gaging  in  mcafures,  which  would  produce  general 
misfortune.  What  are  public  fpirit  and  the  love  of 
country,  not  to  fay  Chriftian  charity,  but  mere  names, 
if  they  will  not  induce  the  fu fFering  of  wrong,  ra- 
ther than  to  fet  an  example,  which  tends  to  the  de- 
ftrucEtion  of  all  law  and  government ;  and  may  give 
a  beginning  to  calamities  of  great  extent  and  dura- 
tion ;  and  out  of  all  proportion  to  the  injury  fuf- 
tained  ? 

The  fecond  pretence,  is  that  of  a  fuppofed  ufe  in 
projedled  changes.  Butaltho'  the  door  fhould  never 
be  (hut  againft  thofe  iRiprovements,  which  the  cul- 
tivation of  general  knowlege  may  make  in  the  fci- 
ence  of  civil  governtnent,  yet  the  introducing  of 
them  muft  be  left,  partly  to  the  conviction  of  the 
public  judgment;  and  partly  to  the  moral  influence, 
which  fuch  improvements  will  filently  obtain  over 
the  fentiments  and  the  manners  of  the  corsmunity. 
The  lawfulnefs  of  a  forcible  introduction  of  them 
muft  be  rejected,  becaufe  of  its  pernicious  confe- 
quences.  It  profefTes  t;^  have  in  view  the  public 
good,  which  cannot  confiil  with  a  continued  ftate 
of  tumult  and  confufion  ;  the  necelfary  refult  of 
everyone's  fetting  up  his  ov/n  ideas  pf  perfection; 
and  his  feeking  of  it,  thro'  the  horrors  of  civil  war. 
The  beft  of  governmentG  may  fhew  fome  trr-cc^  of 
human  infirmity  and  imperfection  ;  and  v.'hij^::  an 
endeavor  to  rectify  by  force,  will  certainly  produce 


(        i8        ) 

Moodfhed  ;  it  is  uncertain,  whether  it  will  accom- 
pliih  the  end  propofed.  On  this  fubjedV,  there  is 
great  variety  of  opinion :  And,  if  all  were  to  aflume 
a  right  to  model  things  to  their  refpedive  fancies, 
the  probability  is,  that  anarchy  would  prevail  for  a 
while  ;  until  at  laft  there  would  follow  a  general 
fubmiffion  to  defpotifm,  as  the  more  tolerable  griev- 
ance* 


The  3d  pretence  is  that  of  religion  :'  which, fure- 
ly,  can  never  warrant  refiftance  of  the  juft  authority 
of  the  magiftrate.  For  it  is  impoffible,  that  a  fyf- 
tem  of  duty,  which  profefTes  to  make  man  peace- 
able and  mild  to  man,  (hould  juftlfy  its  followers  in 
involving  their  country  in  bloodfhed  and  defolation. 
There  has  been,  indeed,  fet  up  the  bold  pretenfion  of 
an  ccclefiaftical  authority,  to  abfolvc  fubjedls  and 
citizens  from  their  allegiance.  But  could  that 
amiable  InftruiStor,  who  taught  his  apoftles  to  "  ren- 
*'  der  untoCaefar  the  things  that  are  Caefar's,"  give 
to  thofe  very  apoftles  and  their  fucceflbrs,  a  com- 
miflion  fo  inconfiftent  with  his  precepts?  Or  will 
that  excellent  fyftem,  which  di£Vates  the  pureft 
morality,  admit  of  a  difpenfing  power,  to  releafe  its 
profclibrs  froip  their  moft  folemn  obligations  ?  Cer- 
tainly, no.  It  was  not  thus,  that  the  firfk  followers 
of  our  Saviour  publlfhed  the  glad  tidings  of  falva- 
tion.     On  the  contrary,   they  recommended   their 


(        '9        ) 

religion)  not  by  perfecuting  their  fellow  creatures^ 
but  by  enduring  perfecutions  with  patience. 

This  pretended  prerogative  over  moral  duties^ 
is  not  the  only  way  in  which  religion  has  been  abuf- 
ed  to  the  purpofes  of  fa6lion.  There  have  been 
other  falfe  zealots,  who  have  difturbed  the  public 
peace,  by  pretending,  that  dominion  is  founded  in 
grace;  that  the  faints  are  to  rule  the  earth;  and 
that  it  is  lawful  to  extirpate  thofe,  whom  they  call 
the  enemies  of  Chrift.  It  was  not  thus  that  Chrift 
fought,  either  to  fubdue  his  enemies,  or  to  exalt  his 
faints.  The  latter  forfeit  all  hopes  of  being  ac- 
knowleged  by  him  at  his  fecond  coming,  when  they 
make  his  kingdom  of  this  world.  Their  warfare 
is  to  fubdue  their  pafTions  :  And  although  their  re- 
ligion is  far  from  prohibiting  them  from  being  fer- 
viceable  to  their  country  in  public  ftations,  yet  it 
reflrains  from  an  immoderate  defire  of  rule  ;  much 
more,  from  feeking  it  by  injurious  methods.  It 
gives  a  fanclion  to  the  relation  between  rulers  and 
the  people  :  And  the  idea  of  Chriftians  being  ex- 
empted from  obedience,  even  to  unchriftian  gover- 
nors, is  the  very  error,  againft  which  the  fcriptures 
caution  us,  under  the  penalty  of  damnation. 

Thus  there  has  been  laid  before  you  the  founda- 
tion of  civil  obedience,  as  it  appears  in  fcripture. 
And  your  preacher  entertains  the  confcioufnefs  that 


(  30  ) 

his  fentiment?,  after  having  been  the  fruit  of  his 
earlieft  ftudies,  have  been  continually  confirmed 
in  him  by  refle<5lion;  and  by  obfervation  of  the 
great  events,  which  have  been  afted  on  the  theatre 
of  the  world.  He  alfo  knows,  that  the  views  of  the 
fubjtdt  to  which  he  has  been  accuftomed,  are  the 
moft  favorable  to  the  higheft  irr  provements  of  focial 
life:  For  th:fe  feek  the  foftering  care  of  a  govern- 
ment of  laws ;  which  is  always  in  a  medium  be- 
tween arbitrary  power  on  the  one  hand,  and  mad  de- 
mocracy on  the  other. 

On  thefe  principles  it  is,  that  he  never  doubted 
of  the  lawful nefs  of  the  great  change,  which  raifed 
our  country  to  a  rank  among  the  nations  of  the 
earth :  An  event  that  had  its  origin,  not  in  a  denre 
on  our  part  to  remove  the  eftabliflied  landmarks  of 
law  or  of  prerogative;  but  in  an  attachment  to  in- 
vaded rights,  which  had  been  handed  down  to  us 
from  the  firft  fettlers  of  the  country;  on  the  faith 
of  which  they  had  left  the  land  of  their  nativity,  and 
braved  the  dangers  of  the  wildernefs  ;  and  which 
had  become  endeared  to  their  pofterity,  by  opinion, 
and  by  long  enjoyment.  Rights  like  thefe  we 
might  reafonably  afiert,  confiflently  with  the  ties 
which  bound  us  to  the  parent  flnte.  Rights  like 
thefe  we  might  reafonably  defend,  by  breaking  thofc 
ties,  when  fecurity  could  no  otherwife  be  ob- 
tained.    This  is  one  of  the  great  cafes  in  the  hif- 


(     «     > 

tory  of  mankind,  which  muft  be  produced  by  exift- 
ing  circumftances;  but  which  would  be  wickedly 
mif^^pplisd,  fhould  it  be  fet  up  as  a  pretence  for  the 
reiiftance  of  legal  government :  efpecially  of  a  go- 
vernment, which,  having  been  eftablifhed  by  the 
general  will,  involves  in  itfelf  a  peaceable  mean  of 
of  remedying  any  imperfe6lions,  fhould  they  be  dif- 
covered,  in  its  conftrudlion. 

Under  fuch  a  government,  to  deny  the  right  of 
expr^-fling  private  fentiment  on  the  adminlftr.'.tion 
of  its  powers,  would  be  contrary  to  the  liberal  fpi- 
rit  \vhich  it  breathes.  But  when  this  freedom  is 
abtfed  to  the  rendering  of  rulers  odious  by  mifre- 
pre Mentation  and  fallhoods ;  When  recou rfe  is  had 
to  the  low  artifices  of  fa<?lior,  much  more  to  the 
outra^i^eous  violence  of  (edition  and  of  treafon;  Or, 
what  is  the  root  of  all  thefe  evils,  v/hen  there  is  an 
intemperate  oppofition^difdainingfubmifllontc  pub- 
lic meafures,  however  unequivocally  fupported  by 
leei^'imate  declarations  of  the  general  will;  then 
it  is,  thnr  we  may  apply,  witho'jt  helitation,  the  aw- 
ful cerfure  of  my  text;  and  aiRrni  of  the  perf3ns  to 
whom  this  belongs,  that  they  "  reiift  the  ordinance 
of  God;'*  and  chal  without  repentance  and  refor- 
mation, they  will  "receive  to  thenifelves  damna- 
tion. " 

It  is  for  the  preventing  and  for  the  corre6ling  of 
D 


(  2*  ) 

the  vicious  difpofitions  which  impel  to  fuch  acon* 
du6t,  that  we  are  rummoned  to  the  duties  of  the 
day.  For  if  government  refts  oa  the  will  of  God  ; 
and  if  fabmifuon  to  it  is  the  demand  of  r-afon  and 
of  revelation ;  there  are  no  fins  which  fhould  not  he 
repented  of,  and  no  bad  paflions  which  fhould  not 
be  mortified,  not  only  becaufe  of  their  efTcO:  on  our 
condition  in  another  world,  but  a<;  they  injure  our 
civil  interefts  in  the  prefent.  And  efpecially  it  fol- 
lows, that  we  fhould  deplore  an  increafing  forget- 
fulnefs  of  God,  which  impairs  the  influence  that 
ought  to  flow  from  a  conviction  of  hi'?  prcfence,  a 
reverence  of  his  perfe£lions,  a  fenfe  of  the  obligation 
of  his  laws  and  an  apprehenfionof  his  judgements. 
For  thefe  have  been  always  the  befl:  cement  of  fo- 
cial  life  and  the  befl:  fecuriry  of  public  and  of  pri- 
vate rights  ;  and  can  never  fufl^er  a  lofs  of  force, 
without  a  proportionate  neceflity  of  the  arm  of  pow- 
er, to  accomplifh  what  had  been  better  done  by  law, 
by  habit,  and  by  afFedion. 

If  ever  there  was  a  time,  when  an  extraordinary 
occafion  has  occurred,  of  being  awake  to  fuch  truths 
as  thefe,  it  is  the  prefent ;  when  a  fpirit  has  gone 
forth,  which  feeks  the  demolition  of  religious  prin- 
ciple in  every  fhape ;  and  which  glories  in  the  opini- 
on of  its  inutility,  in  reference  to  civil  interefl:s  and 
duties.  And  altho'  this  licentious  theory  bears 
within  itfelf  the  feeds  of  its  deilrudtion,  in  the  mif- 


(  23  ) 

chiefs  to  which  it  prompts  ;  yet  it  is  impofTible  to 
calculate  either   the  number   or  the  weight  of  the 

o 

calamities,  of  which  it  may  be  for  a  while  the  caufe  ; 
and  vyhich  are  therefore  chargeable  on  theconfcien- 
cesofall  thof.^,  who  withdraw  themfclves  from  a 
religious  profeflion  and  the  pra6lice  of  religious 
duties. 

If  indeed  the  deluflve  theory  were  to  reft  on  its 
pretended  evidence  alone,  we  might  hope  to  find  a 
counterbalance  to  it,  in  the  dictates  of  fober  rea- 
fon,  in  the  authority  of  the  wifeft  ftatefmen,  and  in 
the  experience  of  paft  ages.  But  there  has  arifen 
before  the  aftonifhed  world  a  military  defpotifm  of 
a  gigantic  fize,  and  republican  in  name,  which  pa- 
tronifcs  the  licentious  fentiment  in  the  difafre6led 
and  the  defperate  of  every  country ;  making  it  the 
engine  of  an  ambition  without  bounds  :  and  which 
a6i:s  by  the  novel  expedients,  of  a  benevolence  that 
knows  no  pity  ;  of  a  patriotirmthat  has  no  refpe(5t 
either  to  property  or  to  perfon  ;  of  a  fraternity  that 
proftrates  the  independence  of  nations,  and  gives 
them  up  to  plunder  ;  and  of  boafted  improvements 
in  public  law,  which  do  away  ail  the  expedients  of 
former  ages,  for  the  preventing,  or  the  moderating 
of  war.  What  v/ill  be  the  final  refult  of  this  united 
force  of  hypocrify  and  of  power,  time  only  can  un- 
fold. But  it  is  eafy  to  read  the  leffon  written  in  it 
for  the  inftru6tion  of  virtuous  citizens  ;  on  whom 


(  24  ) 

it  is  an  additional  call  to  the  love  and  the  fupport 
of  order  and  an  adherence  to  the  ground  on  which 
it  refts  ;  viz.  the  will  of  God  and  the  fandlions  by 
which  he  fuftains  it  in  the  expectation  of  a  future 
life.  Thus  will  they  contribute  to  the  killing  of 
thofe  feeds  of  difcontent,  difunion,  fa6lion  and  in- 
furre(51:ion,  agalnft  which  we  are  inftru£ted  at  this 
time  to  pray:  And  thus  alfo  will  they  aflift  in  for- 
tifying every  heart  and  ftrengthening  every  hand 
againft  the  dcfolating  fword  of  hoftile  invaders, 
(hould  it  be  brought  within  our  borders. 

And  while  we  thus  prepare  by  confideration  and 
contrition  againft  threatening  dangers,  let  us  not  be 
forgetful  of  that  other  objed  of  the  appointment- 
gratitude  to  God,  for  what  we  enjoy  of  his  unde- 
ferved  mercies;  and  efpecially  for  his  continuing  to 
us  the  ble/Tmgs  of  a  free  conftitution  and  an  upright 
adminiftration  of  its  powers;  while fo  many  of  the 
nations  are  bowed  down  under  an  imperious  domi- 
nation, directed  to  the  fubjugation  of  them  all. 
For  although  we  have  no  direClions  in  fcripture  to 
determine  us,  as  to  many  queftions  on  v/hich  wife 
and  good  men  differ;  yet,  for  whatever  civil  bene- 
fits we  undeniably  enjoy  we  fhould  be  thankful  to 
God,  as  well  as  for  the  other  mercies  of  his  provi- 
dence. And  indeed,  if  it  be  a  duty  to  thank  him 
for  his  fun  and  rain,  for  the  returns  of  feed-time 
and   harvcft,  and  for  the  fruits  of  them  conducive 


(  25  ) 

to  our  well-being,  much  more  fhould  we  confefs 
his  good  providence,  in  that  legal  fecurity  of  per- 
fon  and  property,  on  which  the  enjoyment  of  the 
reft  fo  much  depends ;  and  above  all,  for  that  reli- 
gious freedom  of  worfhipping  him  according  to  our 
confciences,  which  is  not  only  In  itfelf  a  moft  inva- 
luable bleiTing,  but  conne6ted  with  the  advance- 
ment of  every  kind  of  knowlege,  diftinguifhing 
man  above  the  brutes. 

In  regard  to  different  forms  of  government,  men 
may  think  differently,  according  to  their  refpedllve 
habits,  tempers  and  education :  But  as  to  thofe 
other  matters,  which  affe6t  our  daily  happinefs ; 
and  which  promote,  what  the  apoftle  mentions  as 
the  end  of  our  praying  for  civil  rulers,  viz.  "  the 
"  leading  of  quiet  and  peaceable  lives,  in  all  God- 
"  linefs  and  honefty ;"  it  is  difficult  to  conceive  of 
a  man's  being  indifferent  to  fuch  properties  of  a  free 
government,  and  yet  that  he  fhould  entertain  a  love 
of  moral  order  and  a  kindnefs  to  his  fpecies.  The 
objedt  of  government  is  human  happinefs  :  And  all 
improvements  which  have  been  found  to  promote 
this,  by  curbing  the  paffions,  either  of  arbitrary 
rulers  or  of  licentious  people,  are  of  the  number  of 
thofe  "  good  gifts  which  come  down  from  the  father 
"  of  licrhts." 

o 

That  in  the  minds  of  our  fellow-citizens  in  ge- 


(         26         ) 

ncral,  there  is  an  attachment  to  a  government  un- 
der which  fuch  benefits  are  enjoyed,  we  have  recent 
evidence  in  the  zeal  with  which  a  late  public  fum- 
mons  has  been  obeyed,  and  by  which  the  obje(5ls  of 
it  have  been  carried  into  full  efFedl:.  And  while  I 
fee  among  you  many,  whom  I  welcome  on  their  re- 
turn from  an  expedition,  honourable  alike  to  the 
commonwealth  and  to  themfelves,  I  can  refer  to  it, 
as  an  additional  reafon  for  rejoicing  in  a  conftitu- 
tion,  by  which  fuch  a  fpirit  has  been  excited,  and 
for  the  fake  of  which  fuch  facrifices  have  been  made. 
Neverthelefs,  with  all  due  value  for  the  love  of 
country  thus  manifefted,  I  may  preditSt,  that  it  will 
not  be  permanent  in  its  efFeds,  unlcfs  in  union 
withaftnfe  of  that  great  Being,  by  whofe  provi- 
dence our  public  mercies  have  been  beftowed,  and 
under  whofc  pleafure  they  are  held.  On  the  pre- 
fent  occafion  therefore  in  particular,  let  them  be 
chcrifhed  with  thankfulnefs ;  and  let  a  preparation 
be  made,  for  their  being  enjoyed  with  virtue  :  And 
let  the  folemnity  be  inftrumental  to  the  exciting  in 
us  of  fuch  devout  fentiments  and  afFe6tions,  as  (hall 
be  to  the  divine  praife  and  to  our  own  benefit,  ia 
time  and  In  eternity. 


